Division. ..-fT 

Section '•Wc&ft'-L 

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]N^OTE  S 


CRITICAL  AND  EXPLANATORY, 


ON  THE 


ACTS  OF  THE  APOSTLES. 


MELANCTHON  W.  JACOBUS, 

PH0FE8S0R   OF    BIBLICAL    LITERATURE,    S-c.    IN    THE   WESTERN    THEOLOGICAX 
SEMINARY  AT   ALLEGHENY   CITYy  PA. 


KEW  YOEK: 
ROBERT   CARTER   &  BROTHERS, 

No.    530  BROADWAY. 

1874. 


Entored,  according  to  Act  of  Congress,  in  the  year  1869,  by 
MELANCTHON  W.  JACOBUS, 

£a  Hue  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern  Dii^isi 

of  the  State  of  New  York. 


PRIITGETOIT 

'"'Tf 


THBOLOGlO&Ii, 


PREFACE. 


iT  has  been  the  aim  of  the  Author,  which  he  has  cherished  and  prosecuted 
ttarmg  several  years  past,  to  present,  in  a  single  volume,  for  popular  use,  an 
Exposition  of  "  The  Acts." 

He  has  been  aware  of  a  very  general  desire,  among  Bible  readers,  to  study 
this  book  with  Jho  aid  of  a  manual  commentary  that  should  embody  the  most 
valuable  results  of  investigation.  And  he  has  had  some  reason  to  believe  that 
notwithstanding  the  important  aids  lately  furnished,  there  remained  something 
to  do  for  tlie  elucidation  of  the  history  on  the  plan  which  he  has  here  pursued. 

The  method  adopted  by  the  Author  in  the  other  Historical  Books,  is  much 
more  advantageous  in  tnis — namely,  to  arrange  the  materials  under  appropri- 
ate headings  throughout,  so  as  to  call  attention,  all  along,  to  the  points  and 
periods  of  the  history,  and  then  to  group  together  all  these  headings  in  a 
Synoptical  view.  Thus  iheie  is  presented  to  the  eye  at  once  a  comprehensive 
Outline,  by  the  aid  of  whicfi  the  separate  epochs  and  progressive  stages  of  the 
History  may  be  viewed  in  theii  proper  relations. 

For  lack  of  this  aid,  many  cuisory  readers  have  not  yet  understood  that  the 
History  in  this  book  extends  through  a  period  of  thirty-two,  or  three  years — 
equal  in  extent  to  the  time  covered  by  the  Gospel  History,  and  embracing  the 
second  third  part  of.  the  century,  as  tfic  Gospel  history  embraces  the  first  third. 
Nor  is  it  likely  to  be  Been,  without  some  such  tabular  view,  how  the  History 
in  "The  Acts"  covers  the  times  and  ciicumstances  in  which  the  Epistles  of 
Paul  were  written.  For  this  reason  the  author  has  believed  an  important  end 
would  be  gained  by  incorporating,  at  the  lime  and  place  where  they  belong, 
(so  nearly  as  can  be  ascertained,)  the  brietest  notices  of  the  several  Epistles 
of  Paul.  Indeed  this  has  seemed  necessary  for  a  proper  comprehension  of  the 
whole.  These  Letters  are  indeed  among  the  Acts  of  the  Apostles,  and  light  is 
often  thrown  upon  them  by  bringing  to  view  their  connections  with  the  Narrative. 
Though  the  chronology  of  some  of  them,  especially  of  the  Pastoral  Epistles,  is 
not  positively  fixed,  yet  it  is  quite  sufficiently  established  for  this  purpose. 
The  facts  scattered  through  the  Epistles  are  necessary  for  a  thorough  under- 
standing of  "the  Acts."  And  as  the  Epistles  are  not  arranged  in  their  chron- 
ological order,  in  our  common  version,  and  as  the  Holy  Spirit  had  a  plan, 
doubtless,  in  the  very  order  in  which  these  Inspired  Books  were  put  in  circu- 
lation, we  cannot  doubt  that  the  method  adopted  will  conduce  greatly  to  a 
proper  understanding  of  the  New  Testament.     Espec'^iUy  the  interest  which  the 

(iii) 


iv  PREFACE. 

Author's  own  classes  have  expressed  in  this  mode  of  studying  the  Acts,  has 
encouraged  him  to  present  it  in  this  popular  form. 

As  the  only  Inspired  History  of  the  New  Testament  Church  is  here  given, 
it  becomes  most  deeply  interesting  and  useful  to  Christians  of  all  time  to  mark 
the  great  principles  here  illustrated — to  observe  the  true  nature  of  Christ's 
Kingdom,  as  here  set  forth,  and  to  note  the  true  Idea  of  the  Church,  and  the 
law  of  its  progress. 

Here  is  the  illustration  of  those  Parables  which  our  Blessed  Lord  spake 
about  the  Kingdom  of  God.  Here  we  see  that  Christianity  is  not  a  develop- 
ment of  Judaism  any  more  than  a  material  substance  is  the  development  of  ita 
shadow ;  while  yet  we  find  here  the  occasions  and  steps  by  which  the  true 
Doctrine  and  Polity  of  the  Christian  Church  are  brought  to  view  by  the  Spirit 
of  God  for  our  teaching  in  all  time.  This  development  within  the  sphere  of 
the  Inspired  History,  is  our  authority  in  all  the  interests  of  Christ's  Kingdom, 
for  the  extension  of  the  same  Church  until  it  shall  cover  the  whole  earth.  Its 
rapid  progress  in  Apostolic  times  against  all  opposition,  so  that  during  these 
few  years  it  had  reached  the  chief  seats  of  power  and  learning,  and  had 
already,  in  miniature,  made  the  conquest  of  the  world,  stands  an  indisputable 
proof  of  its  Divine  origin.  The  documents  which  narrate  the  facts  are  amply 
attested.  And  Christianity  has  thus  a  historical  basis,  independently  of  any 
questions  peculiar  to  itself.  It  comes  attested  to  us  as  a  supernatural  system — ■ 
its  first  grand  event — the  Incarnation,  on  which  indeed  it  is  based — being  a 
Miracle,  yet  a  historical  fact,  as  much  as  any  other  which  is  found  on 
record  in  the  annals  of  History. 

The  important  use  of  this  Book  to  the  Church  in  all  time  cannot  be  over- 
rated. Take,  for  example,  the  First  Revival.  It  is  the  pattern  for  all  Revivals 
of  the  true  Religion.  There  is  still  the  same  command  of  Christ  to  "wait  for 
the  Promise"  already  given  —  the  Promise  of  the  Father.  There  must  be 
Prayer — specific  prayer — concerted  prayer — continuous  pray  ox— believing  prayer 
—pleading  the  promise.  And  these  are  the  conditions,  not  upon  which,  but  in 
which,  the  blessing  comes  down.  Always  the  outpouring  results  directly  from 
th*^  Exaltation  and  Glorification  of  the  Crucified  Jesus.  So  also  the  History  of 
Prayer,  as  found  in  these  Inspired  Annals,  becomes  most  interesting  and  need- 
ful to  be  studied  as  a  guide  for  every  period  of  the  Church. 

Here  we  have  the  Prayer  of  the  Church  for  the  promised  Baptism  of  the 
Spirit,  (ch.  1  :  14,)  —  Prayer  as  a  stated  Ordinance  of  the  Church,  (ch.  2: 
42,) — Prayer  for  Deliverance  from  Persecutors,  (ch.  4  :  24,) — Prayer  for  an 
individual,  (for  Peter  in  prison,  ch.  12  :  5,) — Prayer  in  the  Commissioning  of 
Missionaries,  (ch.  13  :  3,)  &e. 

The  History  also  of  the  Church's  progress — of  the  Domestic  and  the  For- 
eign work — of  the  active  and  successful  publishing  of  the  Gospel  by  the  private 
membership — of  the  appointment  of  Missionaries  to  the  Heathen,  and  of  their 
efficient  operations  in  such  various  communities— are  so  many  chapters  for  every 
age  of  the  Church. 


PREFACE.  f 

It  -will  be  found,  also,  tliat  the  Household  Covenant  has  great  prominence  Id 
the  History. 

The  Christian  Life,  also,  as  here  given,  is  most  instructive — in  which  Benefi- 
sence  is  a  leading  feature — no  occasional,  incidental  thing,  but  a  part  of  the 
worship  and  of  the  fellowship, — incorporated  with  all  the  Christian  living,  and 
with  all  the  service  of  Christ's  House. 

The  Author  has  felt  it  his  duty  and  privilege  to  make  free  use  of  all  the 
helps  at  hand  ;  and  he  hereby  acknowledges  his  indebtedness,  in  greater  or 
less  degree,  to  them  all.  The  most  recent  work  of  his  learned  and  excellent 
friend  and  former  Preceptor,  Dr.  J.  Addison  Alexander,  is  one  of  those  nu- 
merous and  valuable  aids  which  have  been  constantly  before  him.  And  in  addi- 
tion to  all  the  ordinary  sources,  have  been  the  Author's  personal  observations  of 
Biblical  places,  which  the  reader  will  find  embodied  in  the  Notes.  Wherever  it 
has  served  to  throw  light  upon  the  passage,  the  most  literal  translation  has  been 
given  of  the  Greek  text,  so  as  to  furnish  to  the  common  reader  the  full  benefit 
of  the  original.  This  has  been  done  in  a  way  to  avoid  such  minute  verbal 
criticism  as  would  confuse  the  continuous  reading.  Accordingly  the  para- 
phrase form  has  frequently  been  used,  as  the  most  direct  method,  and  produ- 
cing the  least  interruption. 

The  Map,  which  seems  so  necessary  for  the  study  of  this  Book,  is  drawn  on 
stone  from  a  most  recent  and  well-corrected  English  copy.  The  Illustrations 
are  abundant  and  of  superior  execution,  such  as  will  make  the  volume  most 
useful  to  the  many  readers  in  Families,  Schools,  and  Bible  Classes,  who  desire 
the  amplest  helps.  Some  of  these  are  from  Dr.  Thomson's  late  work,  "  The 
Land  and  the  Booh,''^  verified  also  by  the  Author's  own  observations,  in  hii 
Travels  through  the  Lands  of  the  Bible. 

And  no  ,  in  issuin  t1  s  fourth  volume  of  the  Notes  on  the  New  Testament, 
completing  the  Historical  Books,  all  thanks  are  due  to  God,  with  the  encour- 
aging  hope  that  this  may  find  its  way  into  as  many  hands,  and  repay  the  labor 
by  as  many  testimonies  as  the  ^^ Notes  on  the  Gosj)els"  have  done. 

ALLEaHENY,  April  15th,  1859. 


^^ttS^^  INTRODUCTION 


ACTS   OF   THE   APOSTLES 


AUTHOR,    OBJECT,    &c. 

Tfli  Authorship  of  this  Book  is  indicated  by  the  introductory  address.  Th« 
writer  refers  to  a  former  treatise,  or  Book  I.  of  the  History.  And  we  recognize 
at  once  "  the  Gospel  by  Luke,"  as  that  to  which  he  refers.  That  Gospel  narra- 
tive was  addressed  to  this  same  Theophilus.  And  among  the  Evangelists, 
Luke  was  that  one  whose  aim  agrees  most  entirely  with  the  object  plainly 
contemplated  in  this  Book  IL  of  the  History.  We  have  seen  that  he  writes 
his  "  former  treatise  "  in  the  spirit  of  thai  world-wide  Gospel^Ynch  Paul  preached 
— and  that  he  wrote  it  under  the  eye  of  Paul ;  so  that  it  has  borne  the  name  of 
the  Pauline  Gospel.  Here,  now.  he  undertakes  to  show  the  steps  by  which 
the  good  tidings  designed  for  all  nations  went  abroad  to  the  Jews  and  Gentiles. 
In  this  Book  II.  then,  we  have  the  great  opening  Chapters  of  Church  History, 
And,  as  Steir  has  well  remarked,  "  Luke  shows  that  a  true  Church  history  can  be 
comprehended  only  out  of  a  true  Life  of  Christ,  as  the  Gospels  give  it."  See 
** Notes  on  Mark  and  Luke" — Introduction  to  Luke. 

The  Historian  indicates  his  Object  and  Plan  in  the  opening  verses  of  this 
Book.  He  states  distinctly  that  he  wrote  the  Gospel  History  as  a  summary 
narrative  of  the  Life  of  Jesus,  until  the  Ascension.  But  he  notes  here  at  once, 
as  important  for  his  present  purpose,  the  Period  of  the  Forty  Days.  And  here 
he  introduces  the  theme  of  our  Lord's  conversation  and  instructions,  as  it  ia 
also  his  own  theme  in  this  Outline  History  of  the  Primitive  Church,  or  Kingdom 
of  God. 

This  Kingdom  had  been  constantly  set  forth  by  our  Lord  to  His  Disciples — in 
parables  and  arguments,  laboring  to  show  its  essential  nature,  its  mode  of  ex- 
tension, and  its  predicted  progress  and  consummation.  This  is  that  which  John 
the  Baptist  and  Jesus  Himself  announced  as  at  hand — which  Christ  so  variously 
explained,  as  the  seed  secretly  growing  up,  (Mark  4:26;)  the  mustard  seed, 
the  leaven,  &c.  (Matt.  13:33;)  as  coming  not  with  observation,  (Luke  17: 
20;)  which  is  preached  since  John's  time,  and  every  man  presseth  into  it, 
(Luke  16 :  16  ;)  whose  membership  is  of  such  as  little  children,  (Matt.  19 :  14;  J 
■which  cannot  be  entered  into  except  a  man  be  born  again,  (John  3:3;)  and 
which  Christ  forewarned  the  Jews  should  be  taken  from  them  and  given  to  the 
uation  bringing  forth  the  fruits  thereof,  (Matt.  21 :  43.) 

(vii) 


viii  INTRODUCTION    ^ 

Accordingly  Luke  fc3lls  us  that  the  theme  of  Christ's  instructions  to  His  Dig. 
ciples  in  his  Resurrection  flesh,  during  the  Forty  Days  interval,  was  still  ths) 
Kingdom  of  God,  (vs.  3.)  It  was  precisely  in  furtherance  of  these  doctrinal 
instructions  that  He  commanded  them  to  wait  at  Jerusalem  for  the  Promise  of 
the  Father — which,  as  had  been  declared  by  John  the  Baptist  and  by  Himself 
also,  was  the  Baptism  of  the  Holy  Ghost.  That  was  the  Ascension  Gift  which 
resulted  immediately  from  His  Glorification,  (John  7 :  39,)  and  thia  was  to  result 
at  once  in  the  diffusion  of  the  Gospel  to  representatives  of  all  lands,  ch.  2 :  5. 

This,  therefore,  is  the  natural  Introduction  of  Luke's  History,  in  which  he 
puts  forward  the  vital  question  of  the  Disciples  to  our  Lord  in  regard  to  tha 
time  for  restoring  again  the  kingdom  to  Israel.  And  the  answer  of  the  Great 
Head  of  the  Church  is  the  key  to  Luke's  plan.  He  relates  tub  Founding  and 
Extension  of  the  Christian  Church  under  the  Dispensation  of  the  Holt 
Spirit — according  to  the  promise  of  Christ,  "Ye  shall  be  witnesses  unto 
me  both  in  Jerusalem  and  in  all  Judea,  and  in  Samaria,  and  unto  thb 
uttermost  part  of  the  karth,"  (vs.  8.) 

We  see  in  this  light  how  the  Book  before  us  has  been  regarded  by  some  as  i. 
History  of  the  Spirit's  work,  and  by  others  as  "  the  acts  "  or  doings  of  the  Rises 
Lord  ;  and  how  others  have  entitled  it  "  the  Gospel  of  the  Holy  Ghost."  It  is, 
indeed,  all  of  these  together. 

In  accordance  with  Luke's  plan,  as  above  noted,  we  find  this  Apostolic  History 
dividing  itself,  naturally,  into  Three  Books.     First  of  all  we  are  introduced  to 

Book  I. — The  Church  among  the  Jews. 

This  appears,  originally,  as  that  small  membership  of  the  ancient  Jewish 
Church  which  had  embraced  the  doctrine  and  hope  of  Christ  Jesus,  and  which 
thus  became  the  Nucleus  in  the  formation  of  the  Christian  Church.  The  "  Forty 
Days  "  period  after  the  Resurrection  had  been  spent  by  our  Lord  in  more  fully 
expounding  to  these  Disciples  of  the  ancient  covenant  the  true  idea  of  the 
Church  in  its  New  dispensation.  The  preliminaries  to  the  glorious  develop- 
ment now  at  hand,  are  concerted  and  continuous  Prayer,  with  the  transaction 
of  such  Church  business  as  related  to  supplying  a  vacancy  in  the  Apostleship. 
And  then  we  have 

(Part  I.)  The  Founding  and  Manifestation  of  the  Christian  Church, 
(chs.  1,  2.)  Here  occurs  the  Advent  of  the  Spirit  in  the  fullness  of  time,  at 
the  first  Christian  Pentecost.  The  "Gift  of  Tongues"  is  a  miraculous  sign  of 
what  is  to  be  accomplished  among  all  people — the  universal  promulgation  of 
the  Gospel. 

This  introduces  us,  naturally,  to  the  First  Things  of  the  New  Testament 
economy — the  First  Preaching  of  the  Apostles,  &c.,  as  the  step  by  which  wa 
are  brought  to 

(Part  II.)  The  Spread  of  the  Christian  Church  among  the  Jews, 
(chs.  2-8.) 

Here  we  find  the  Church  enjoying  her  First  Great  Revival.  The  First  Growtf 
•f  th«  Church  is  now  recorded — an  accession  of  three  thousand^  who  "were  add^d'' 


INTRODUCTION.  Ii 

to  the  original  body,  and  were  baptized.  The  Christian  Life  is  also  noted  in  ita 
primitive  purity.  Then,  as  a  token  of  power  and  a  means  of  progress,  we  find 
recorded  the  i^/rs^  Miracle,  (the  lame  man,)  in  which  Peter  and  John  are  the  act- 
ors— this  leading  also  to  ih.Q  First  Ilostility ,  (from  the  Sadducees,  who  denied  the 
resurrection.)  and  this  led  to  a  still  further  accession  to  the  membership,  so  that 
it  numbei-ed/ye  thousand.  Then,  amidst  all  this  increase  and  prosperity  in  the 
face  ol  powerful  opposition  from  without,  we  have  narrated  to  us  the  First  Defec- 
tion from  within,  growing  out  of  a  vain  ambition  to  make  a  show  of  large  lib- 
erality, and  to  feign  a  gift  of  the  Holy  Ghost.  The  opposition  of  the  Sadducee§ 
increasing,  resulted  in  the  First  Imprisonment  of  the  Twelve,  and  their  mirac- 
ulous deliverance.  But  now  another  calamity,  worse  than  any  opposition  from 
without,  befalls  the  Infant  Church.  It  is  the  First  Internal  Dissension,  growing 
out  of  a  complaint  raised  by  the  foreign  element,  (the  Greek-speaking  Jews,) 
against  the  native  element.  Here,  already,  the  native  jealousy  against  any  for- 
eign tendencies  was  displaying  itself,  and  the  decision  of  the  Apostles  recognized 
the  equal  right  of  all  in  the  Church  to  the  alms  and  care  of  the  brotherhood, 
•without  any  such  distinctions. 

This  event  led  to  a  farther  development  of  Church  polity  in  the  Institution  of 
the  Deacon^ s  office,  and  to  the  appointment  of  seven  men  to  this  work  of  super- 
vising and  supplying  the  poor.  This  controversy,  however,  tended  to  bring  out 
more  fully  these  conflicting  elements  in  the  Church.  Among  the  Deacons 
was  Stephen,  supposed  to  be  a  Hellenist,  who  stood  as  the  bold,  uncompromising 
champion  of  the  foreign  interest  as  against  the  exclusive  Jewish  doctrine  and 
claim.  He  took  the  wider  view  of  the  Mosaic  institutions — that  they  were 
preparatory  to  an  extension  of  the  Church  to  all  nations ;  and  that  the  true 
idea  of  Judaism  was  this,  that  it  pointed  to  a  world-wide  Church  of  Jews  and 
Gentiles,  in  which  the  ^^ hraelite  indeed"  would  be  recognized  as  the  son  of 
wrestling  Jacob,  a  man  of  prayer,  and  a  believer  in  Christ  Jesus  as  the  true 
King  of  Israel.  This  position  of  Stephen  in  favor  of  Church  extension,  brought 
the  conflict  to  a  crisis,  and  this  eloquent,  godly  witness  for  the  truth,  died  at  the 
hands  of  the  Jewish  mob — the  First  Christian  Martyr.  This  persecution, 
however,  extended  to  the  whole  Christian  Church  at  Jerusalem,  and  scattered 
the  members  everywhere  publishing  the  word.  Thus  we  are  brought  by  very 
natural  and  distinct  steps  to  a  great  item  in  the  development — 

Book  II. — The  Church  in  its  Transition  from  the  Jews  to  the  Gen- 
tiles, (chs.  8,  9.) 

Here  we  have,  first.  The  Spread  of  Christianity  beyond  Jerusalem.  This  is  the 
first  great  step  by  which  the  Church  passes  from  the  confines  of  the  Old  cove- 
nant, and  the  Apostles  become  "  witnesses  in  Samaria."  The  Apostles  are  confined 
to  Jerusalem  for  their  head-quarters,  while  the  Disciples  are  scattered  abroad. 
But  they  become  witnesses  to  Christ  in  all  Judea,  so  that  Pe+er  makes  a  cir- 
3uit  of  these  Churches,  (ch,  9:31-43.)  Meanwhile,  however,  just  at  this 
juncture,  it  occurs  that  while  the  Apostles  are  remaining  by  Divine  direction 
within  Jv  dea,  Philip,  one  of  the  Deacons,  being  driven  out,  preaches  the  Gospel 


X  INTRODUCTION. 

en  Samaria.  This  was  the  mixed  people  who  formed  a  connecting  link  between 
the  Jews  and  the  Gentiles.  They  had  been  shut  out  from  the  first  erangelizing 
arrangement,  at  the  order  of  Christ  Himself.  But  He  afterwards  (as  we  saw 
in  John's  history,)  proclaimed  the  good  news  to  the  woman  of  Samaria,  and  the 
first  fruits  were  gathered  by  Him  who  admits  others  to  reap  from  His  sowing, 
and  to  rejoice  together  with  Him.  (See  Appendix,  Notes  on  John.)  Peter  and 
John  are  now  sent  down  to  sanction  this  new  movement  under  Philip.  Here  at 
Samaria  occurs,  also.  The  First  Conflict  with  Paganism,  in  the  case  of  Simvm 
Magus,  who  would  purchase  the  gift  of  God  with  money.  Yet  by  the  agenc  r 
of  Philip,  specially  commissioned  by  the  Holy  Ghost,  the  Gospel  goes  stiL 
further  abroad.  The  Eunuch  of  Ethiopia  is  gathered  into  the  Church  and 
baptized,  as  a  first  fruit  of  that  uttermost  part  of  the  earth.  Thus  it  comes  to 
pass,  as  the  Evangelical  Prophet  had  predicted,  that  there  should  no  longer  be 
any  national  barriers,  (as  in  case  of  the  Samaritans,)  nor  any  personal 
disabilities,  (as  of  the  Eunuch,)  such  as  had  obtained  under  the  Old  dispensa- 
tion.    Isaiah,  chs.  55,  56. 

We  stand  now  on  the  threshhold  of  that  great  event — the  opening  of  the  door 
of  the  kingdom  to  the  Gentiles  universally.  In  preparation  for  this  grand  de- 
velopment, a  new  Apostleship  is  to  be  raised  up,  while  the  original  Twelve  fulfill 
their  office  at,  and  about,  the  Mother  Church  at  Jerusalem. 

The  narrative  now  takes  us  back  to  Jerusalem  from  the  Dispersion, 
and  there  we  behold  the  youthful  Saul  of  Tarsus,  who  had  officiated  at  Ste- 
phen's death,  now  prosecuting  his  murderous  work  from  Jerusalem  to  Damas- 
cus, sparing  neither  men  nor  women.  But  he  is  the  man  whom  God  has  chosen 
to  be  a  new  Apostle.  Himself  a  Hellenist,  and  thus  of  the  foreign  wing  of  the 
Jews,  he  is  now  converted  and  commissioned  as  the  Apostle  of  the  Gentiles. 
And  now  when  the  historian  has  pointed  us  to  the  Churches  of  Judea,  as  having 
rest  from  persecution,  and  enjoying  the  care  of  the  Apostles,  he  introduces 
us  to  a  new  era  in  the  history, 

Book  III,  (Part  I.) — The  Spread  of  Chkistianity  among  thk  devout 
Gentiles,  (chs.  10-12.) 

The  time  has  now  arrived  for  the  formal  opening  of  the  kingdom  to  the  Gentiles 
by  the  same  Apostle  of  the  circumcision  who  had  already  opened  it  to  the  Jews. 
This  new  movement,  therefore,  is  quite  in  harmony  with  all  the  foregoing  His- 
tory. Peter  must  have  been  familiar  with  the  great  idea  of  the  Prophets,  that 
the  Gentiles  should  be  gathered  into  the  Church  and  kingdom  of  God.  But  the 
Jewish  view  had  been  that  the  Gentiles  could  come  in  by  first  becoming  prose- 
lytes to  Judaism — and  so  through  the  Jewish  gate.  Peter  now  has  a  vision  at 
Joppa,  in  which  the  true  doctrine  is  set  forth — that  the  Gentiles  are  to  be 
regarded  as  equally  admissible  with  the  Jews.  At  the  same  time  a  devout 
Gentile,  a  representative  of  Caesar's  power,  had  a  corresponding  vision,  directing 
him  to  send  for  Peter,  and  to  receive  instruction  from  him.  This  family  at 
Cesarea  are  brought  into  the  Church,  and  are  baptized ;  and  the  Conversion  of 
Uu  household  fulfilU  ilie  ILnisehold  Covenant    Circumcision,  we  find  is  no  longer 


INTRODUCTION.  x| 

the  seal  of  tie  covenant,  but  Baptism.  Meanwhile,  and  without  any  knowledge 
of  this  event,  some  disciples  of  the  dispersion,  who  are  spoken  of  as  "men  of 
Cyprus  and  Cyrene,"  are  publishing  the  good  news  at  Antioch,  (in  Syria,)  'Uh€ 
Queen  of  the  East" — and  through  their  unofficial  Christian  labors,  the  First 
Church  of  the  Gentiles  is  gathered.  Barnabas  was  sent  down  to  them  from 
Jerusalem  by  the  Apostles,  and  he  immediately  went  after  Paul,  of  whose  commis- 
sion he  knew  as  the  Apostle  of  the  Gentiles.  Thus  the  Mother  Church  of 
Gentile  Christendom  was  founded.  And  here  the  Disciples  were  first  called 
Christians.  Meanwhile,  the  persecution  was  raging  at  Jerusalem  ;  and  now 
at  length  one  of  the  three  chosen  Apostles — James,  the  son  of  Zebedee — falls 
by  the  sword  of  Herod.  Another  of  that  same  honored  trie,  Peter,  was  im- 
prisoned, ready  to  share  the  same  violent  death.  But  over  night  he  was 
mii-aculously  released  from  prison  by  an  angel,  in  answer  to  the  special,  earnest 
prayer  of  the  Church.  Herein  is  the  Power  of  the  Church,  in  appropriating 
by  prayer  the  power  of  the  Risen  Lord.  Instead  of  Peter's  death,  we  read  of 
the  horrible  death  of  his  persecutor,  Herod  Agrippa,  at  Cesarea — smitten  by 
the  venereance  of  God.  The  date  of  this  event  we  know  from  cotemporary 
history,  to  be  A.  D.  44. 

This  brings  us  to  the  last  Division  of  the  History, 

Book  III.  (Part  II.) — The  Extension  of  the  Church  among  the  idola- 
trous Gentiles,  (chs.  8-28.)  Up  to  this  period  Peter — the  Apostle  of  the 
Circum.cision — had  been  the  promment  actor,  opening  the  door  of  the  kingdom 
to  Jews  and  Gentiles.  Henceforth  Paul,  the  Apostle  of  the  Uncircumcision, 
chiefly  appears. 

The  Church  of  Christ  now  enters  fairly  upon  her  Great  Missionary  Work. 
The  Era  of  Foreign  Missions  now  commences.  The  Apostolical  Commis- 
sion of  the  Church  to  disciple  all  nations,  is  now  to  be  cari'ied  out.  The 
First  Step  taken  by  the  Mother  Church  of  the  Gentiles,  (after  expressing 
a  true  Christian  charity  toward  the  Jews,  by  sending  them  alms  in  their  ex- 
iremity,)  is  to  commission  Two  3Iimo7iaries  to  the  Heathen,  This  was  by  the 
express  direction  of  the  Holy  Spirit — and  is  a  pattern  to  all  Gentile  Churches. 
Here  begins  the  First  Missionary  Journey, 

These  First  Missionaries  of  the  Church  were  Saul  (Paul)  and  Barnabas, 
who  take  John  Mark,  of  Jerusalem,  as  a  helper.  They  go  first  to  the  Isles, 
westward  —  to  Cyprus,  the  native  country  of  Barnabas  —  and  there,  at  the 
threshold  of  this  great  work  among  the  Gentiles,  Saul  takes  his  new  name, 
"  Paul" — and  in  the  case  of  Paulus  the  Gentile,  and  Elymas  the  Jew,  at  Paphos, 
he  has  a  specimen  of  his  further  successes.  The  Jew  rejects  the  Gospel,  while 
the  Gentile  believes. 

Thence  the  Missiouaries  pass  into  Asia  Minor,  (John  Mark  leaving  thein 
for  his  home.)  They  go  preaching  all  along,  "  to  the  Jews  first  " — the  syna- 
gogues being  the  chief  places  of  religious  concourse — and  offering  them  al-^*^ 


X!i  INTRODUCTION. 

the  means  of  access  to  the  Gentiles  who  attended  them  as  proselytes,  oi 
"fearers  of  God."  This  course  was  every  way  consistent  with  the  idea  of 
Paul's  commission  to  the  Gentiles,  as  it  proved  in  the  results.  At  the  Pisidian 
Antioch,  the  Apostle  first  declares  himself  in  bold  terms,  announcing  to  the 
Jews  the  great  principle  upon  which  he  labored — ojfering  the  Gospel  first  to  them, 
and  when  rejected  by  them  tuf-ning  to  the  Gentiles ;  who  here  invited  it,  as  waa 
foretold,  (Isa.  G5  :  1.)  This  arouses  the  envy  of  the  Jews,  who  persecute  the 
Missionaries,  driving  them  from  city  to  city — to  Iconium,  to  Lystra  and  Derbe. 
They  return  by  the  same  route,  nevertheless,  organizing  Churches  where  they 
had  labored,  and  they  report  themselves  to  the  Church  at  Antioch.  This  in- 
gathering of  the  Gentiles  had  now  become  the  settled  policy  of  the  Church. 

But  here  a  great  practical  question  is  raised,  just  at  the  point  where  the  old 
Jewish  exclusiveness  found  it  hard  to  yield.  The  Judaizing  view  was  that  the 
Gentiles  wei^e  to  come  into  the  Church  through  the  Jewish  door — by  first  be- 
coming proselytes  to  Judaism,  and  in  token  of  this,  receiving  circumcision. 
This,  indeed,  ought  to  have  been  considered  as  already  settled  by  God  Himself, 
who  gave  the  Holy  Spirit  to  the  uncircumcised  Gentiles  as  well  as  to  the  Jews. 
Now,  however,  the  question  seemed  to  call  for  formal  Church  action. 

Hence  arose  another  development  of  Church  polity .  The  First  Synod  was  now 
convened  as  a  Court  of  Jesus  Christ.  It  met  at  Jerusalem,  and  consisted  of 
Apostles  and  Elders.  The  returned  Missionaries  were  sent  up  as  Commission- 
ers, with  others.  The  question  was  discussed.  The  arguments  of  Peter  and 
James  are  given,  and  the  motion  of  James  was  agreed  to  unanimously,  as  would 
seem.  This  important  decision  Was  sent  down  in  writing  to  the  Churches,  as 
an  authoritative  settlement  of  the  vexed  question. 

Now  the  Apostolic  Missionaries  are  ready  for  a  Second  Missionary  Journey. 
Two  pairs  go  out  instead  of  one.  Paul  having  declined  to  take  John  Mark, 
Barnabas  takes  him,  and  Paul  chooses  Silas,  and  they  take  difi'erent  routes, 
and  so  the  Missionary  corps  is  doubled.  We  follow  Paul,  and  find  him  with 
Silas,  going  again  into  Asia  Minor,  to  Lystra  and  Derbe.  He  finds  Timothy, 
whom  he  adds  to  their  force.  Pressing  on  westward,  and  being  strangely  for- 
bidden, at  this  time,  to  enter  certain  provinces,  (as  Bithynia,  and  Proconsular 
Asia,  of  which  Ephesus  was  the  capital, )  they  made  their  way  westward  still. 
to  the  ooast,  at  ancient  Troas.  There,  as  they  looked  out  over  the  narrow 
strait  to  the  European  shore,  they  received  a  special  call  by  vision  to  carry 
the  Gospel  into  Europe.  Onward  they  go  in  this  westward  course.  Ih^ir  First 
Convert  in,  all  Europe  is  Lydia,  of  Thyatira.  The  First  Church  is  the  noble- 
hearted  Church  at  Philippi,  to  which  Paul  wrote  an  Epistle  from  his  imprison- 
ment at  Home.  Luke  has  now  been  added  to  the  company,  or  at  any  rate,  h6 
now  appears  in  the  narrative — serving,  it  would  seem,  in  the  capacity  of  a  Mis- 
sionary Physician      Here  again  the  Household  Covenant  is  recognized  as  a  leacl- 


INTRODUCTION.  s?ii 

Ing  feature  in  the  narrative.  And  whereas  in  the  case  of  Cornelius  the  blessing 
signified  in  the  Household  Seal  had  been  visited  on  the  believing  household — here, 
in  the  case  of  Lydia,  the  Family  was  baptized  at  once  upon  her  profession,  to 
seal  to  them  the  blessings  promised  in  the  Covenant.  The  Family  of  the 
Jailor  was  brought  in — baptized  and  believing  according  to  their  case.  Thus 
THE  Family  is  kept  in  view  as  the  Nucleus  of  the  Church.  The  Churches  are 
gathered  by  Households.  God  still,  as  uude^  the  Old  Covenant,  propagates  His 
Church  by  means  of  a  pious  posterity. 

Thence  to  Thessalonica  and  Berea  (without  Luke,  as  would  seem,)  they  pass, 
and  though  persecuted  still,  they  establish  Churches,  the  former  of  which  is 
that  Church  to  which  Paul  addressed  his  earlier  Epistles.  Southward  now  they 
go  to  "  the  eyes  of  Greece" — Athens  and  Corinth — the  chief  cities  of  the  world's 
learning,  where  the  Greeks  sought  after  wisdom.  At  the  former  city,  among 
the  classic  temples  of  idolatry,  he  gathers  in  a  representative  man  from  the 
highest  court  of  the  Sages — one  Dionysius,  the  Areopagite — while  at  Corinth, 
the  seat  of  so  much  corruption,  he  founded  a  more  prominent  Church,  to  whom, 
afterwards,  he  addresses  two  most  comprehensive  Epistles. 

Having  now  carried  the  Church  of  Christ  into  Europe,  and  established  it  in 
such  chief  Cities  of  that  learned  centre  of  the  world,  he  passes,  with  his  fellow- 
laborers  and  friends,  toward  Jerusalem,  taking  on  his  way  the  great  city  of  the 
magic  arts,  Ephesus,  the  capital  of  Proconsular  Asia,  where  he  had  before 
been  hindered  from  going.  As  the  Jews  invited  him  to  remain,  (instead  of 
persecuting  him,  as  was  usual  elsewhere,)  he  gave  them  a  promise  of  his  return, 
and  goes  forward  to  Jerusalem  by  way  of  Cesarea,  and  thence  reports  himself 
to  the  Church  at  Antioch, 

Thus  we  are  brought  to  the  Third  and  Last  Missionary  Journey. 
According  to  his  promise  given  at  Ephesus,  he  makes  his  way  to  that  famous 
Capital  and  seat  of  Idolatry,  which  became  one  of  the  Seven  Churches  of  Asia, 
and  one  of  those  to  whom  he  afterwards  wrote  a  great  Epistle  in  his  chains  at 
Rome. 

At  this  point  he  tarries  three  years,  making  it  a  centre  of  his  Missionary  op- 
erations, and  Avritiug  letters  to  different  Churches  already  planted,  and  speaking 
already  of  his  intention  to  reach  Rome.  He  passes  again  into  Greece,  revisiting 
and  strengthening  the  Churches.  Here  again  he  discovers  his  plan  and  his 
ardent  desire  to  visit  the  JNIetropolis  of  the  World.  Meanwhile,  he  addresses 
to  the  *^ saints"  there  a  great  Epistle,  and  announces  his  determination  to  visit 
them,  if  the  Lord  will. 

Now  he  is  about  to  take  his  departure  from  the  scene  of  his  Missionary  labors. 
He  must  go  to  Jerusalem,  and  only  knows,  by  repeated  assurances  of  the  Holy 
Spirit,  that  he  goes  to  suffer  bonds  and  imprisonment.  He  takes  most  affecting 
Isave  of  the  Church  at  Ephesus,  who  formally  part  with  him,  (men,  women  and 
children  of  the  Church,)  at  the  shore,  and  bids  them  a  most  touching  Fareivell. 
\hey  land  at  Tyre,  and  though  friends  beg  him  not  to  go  up  to  Jerusalem,  (aa 
2 


idT  INTRODUCTION. 

the  Disciples  begged  our  Lord  on  similar  grounds,)  and  though  the  Spirit  -wit 
nessed  to  him,  by  the  Prophet  Agabus  and  otherwise,  what  the  fatal  result 
must  be,  onward  he  presses.  He  takes  the  most  conciliatory  steps  toward  the 
hostile  Jews,  but  he  is  soon  arrested,  and  would  have  been  cruelly  sacrificed  to 
their  rage  but  for  the  interference  of  the  Roman  arms.  Thus  occurs  the  first 
step  by  which  he  is  to  pass  to  Rome. 

Meanwhile,  he  has  his  Defenses  to  make  before  Jews  and  Romans,  on  five 
different  occasions.  Before  the  Jewish  multitude  from  the  castle  stairs,  before 
the  Jewish  Sanhedrim  —  before  Felix,  the  Roman  governor  at  Cesarca, 
and  confronted  by  the  Jews  of  Jerusalem — and  before  Festus,  his  successor 
there,  in  like  circumstances.  Now  he  appeals  to  C^iesar,  and  as  a  last  oppor- 
tunity of  addressing  his  accusers,  he  pleads  before  Agrippa  II.  the  King,  and 
before  the  grand  Court  assembled  at  Cesarea. 

Thus  strangely  is  he  to  arrive  at  length  at  Pagan  Rome.  A  Prisoner  'm 
chains — shipwrecked  and  wintering  at  Malta — welcomed  by  a  double  escort  of 
Christians  to  Rome,  and  delivered  over  to  the  Pretorian  Guard — he  early  calls 
together  his  kinsmen  according  to  the  flesh,  and  defines  to  them  his  position  as 
an  Ambassador  in  chains  for  Christ,  and  an  Apostle  of  the  Gentiles.  Some  of 
them  believing  and  some  of  them  disbelieving,  he  avails  himself  of  his  partial  lib- 
erty in  welcoming  to  his  apartments  all  who  came  to  him.  And  so,  during  two 
years,  he  preaches  the  Kingdom  of  God,  and  witnasses  in  his  chains  for  Christ. 

Thus  the  History  has  traced  the  Inception,  Transition  and  Extension  of  the 
Christian  Church,  till  we  see  it  planted  in  the  chief  cities  of  the  civilized  world, 
at  the  chief  seats  of  its  idolatries,  learning  and  power,  until  it  becomes  firmiy 
rooted  in  the  Capital  of  the  Roman  Empire. 

The  narrative  here  closes,  at  this  establishment  of  the  Kingdom  of  Christ  in 
the  Metropolis  of  the  Great  Fourth  Kingdom  of  Prophecy.  (Dan.  7:  17,  18.) 
Already  by  this  crowning  movement,  which  Christ  Himself  predicted  to  Paul,  it 
is  virtually  accomplished,  that  "  the  Kingdom  and  the  greatness  of  the  Kingdom 
under  the  whole  Heaven  is  given  to  the  People  of  the  Saints  of  the  Most  High," 
(Dan.  7 :  27.)  The  Risen  Christ  is  preached  as  King  op  Kings,  near  thk 
Palace  of  the  CiESARS.  And  it  has  come  to  pass,  in  eff'ect,  and  according  to 
the  order  predicted  by  Christ,  that  the  Apostles  have  received  Power  by  th^ 
Advent  of  the  Holy  Spirit,  and  they  hive  become  "witnesses  unto  Chriss 
both  in  Jerusalem  and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttbe- 

most  PARTS  of  the  EARTH." 


INTRODUCTION.  xt 

DATE,  &c. 

For  additional  notices  of  the  Author,  &c.,  see  ^^  Notes  on  Mark  and  Luke'*^ 
Introduction  to  Luke,  p.  115-117. 

It  is  quite  generally  agreed,  except  by  the  modern  skeptical  critics  of  the 
German  School,  that  this  Book  was  written  at  the  close  of  the  two  year's  period 
at  Rome,  (ch.  28  :  30)— about  A.  D.  63.  Luke  was  then  Paul's  faithful 
companion,  as  he  had  also  been  on  so  great  part  of  his  journeyings.  And 
when  "all  in  Asia  were  turned  away  from  him,"  (2  Tim.  1  :  15,)  and  De- 
mas  and  Crescens,  and  even  Titus,  for  one  reason  or  another,  had  left  him, 
Luke  remained  faithful  to  him,  even  in  his  severest  extremities  and  among  bit- 
terest enemies,  (2  Tim.  4  :  11.)  The  style  is  such  as  characterizes  Luke's  Gos- 
pel narrative  ;  and  terms  and  phrases  peculiar  to  the  writer  of  the  former  are 
found  scattered  through  this  Book. 

The  Credibility  of  the  History  is  made  apparent  from  various  sources.  The 
coincidences,  evidently  undesigned,  jet  very  striking  and  numerous,  which  are 
found  between  the  statements  of  this  writer  and  those  of  ancient  and  profane 
authorities,  are  most  conclusive.  The  allusions  to  the  secular  history  of  the  time, 
indifferent  parts  of  the  Roman  Empire— to  the  laws,  customs,  political  consti- 
tutions, &c.,  of  d'ifferent  provinces,  are  found  to  agree  most  exactly  with  the  fscts. 
And  where,  in  some  instances,  critics  had  supposed  there  must  be  an  inaccu- 
racy, the  difficulty  has  been  solved  by  antiquarian  research.  For  example, 
as  will  be  seen  in  the  Notes,  an  ancient  coin  has  served  to  confirm  Luke's  record 
in  the  minutest  particulars,  where  the  mystery  had  been  unsolved  before.  An 
eminent  writer  has  given,  in  two  volumes,  "  The  Hi-story  of  the  Acts  of  the  Holy 
Apostles  confirmed  from  other  Authors,  and  considered  as  full  evidence  of  the 
Truth  of  Christianity."  See  Biscoe  on  the  Acts.  Dr.  Paley  has  also  produced 
a  powerful  argument  for  the  credibility  of  the  History  from  the  coincidences 
between  the  Acts  and  Paul's  Epistles.  See  Palei/s  HorcB  Paulmce~and  the 
argument  extended,  in  Birk's  Iforce  Apostolicce.  Besides  these  learned  works, 
one  of  the  ablest  modern  chronologists  has  applied  his  most  exact  criticism  to 
the  same  effect.  See  Dr.  Wieseler's  Apostolic  Chronology,  (1848.)  In  addition 
to  all  tbese,  a  most  singular  and  striking  confirmation  of  Luke's  statement  has 
been  brought  to  light  by  the  Nautical  Researches  of  James  Smith,  Esq.,  F.R  S. 
*'  on  the  Voyage  and  Shipwreck  of  St.  Paul,"  (1848.) 

After  what  we  have  set  forth  respecting  the  Object  and  Plan  of  the  Bool:,  it 
will  be  plain  that  the  Title,  "  The  Acts  of  the  Apostles,''  does  not  exactly  ex 
press  the  drift  of  the  History,  This  title  was  not  given  by  the  Author,  anc 
arose  probably  from  the  same  source  as  that  ancient  division  of  the  New 
Testament  Books  into  two  parts,  called  Gospel  and  Apostle.  And  of  the  second 
and  larger  part — comprising  the  Epistles  and  the  Apocalypse,  besides  this— 
our  History  would  be  called,  in  general  terms,  "  The  Acts  of  the  Apostles." 
Only  the  doings  of  Peter  and  Paul,  however,  are  chiefly  given — the  foimer 


xvi  INTRODUCTION. 

occupying  the  early  portion  of  the  narrative,  up  to  about  A.  D.  50 ;  and  the 
latter  taking  up  the  remainder.  John  appears  occasionally  with  Peter,  while 
James  also  appears  here  and  there. 

The  external  evidence  for  the  Canonical  authority  of  the  Acts  is  ample.  It 
is  found  in  all  the  early  catalogues  of  the  New  Testament  Books.  In  the  wri- 
tings of  the  Apostolic  Fathers  it  is  referred  to.  Justin  Martyr,  in  the  "Ad- 
dress and  Exhortation  to  the  Gentiles,"  makes  allusion  to  it.  In  the  ^^  Shepherd 
of  Hermas,"  reference  is  made  to  Acts  4  :  12.  In  Hegesippus  we  find  allusion 
to  Acts  20  :  21,  with  a  use  of  the  same  phraseology.  The  "  3Iuratorian  Frag- 
ments^ mentions,  as  next  to  the  Gospels,  "  The  Book  of  the  Acts,  containing  a 
record,  by  Luke,  of  those  Acta  of  the  Apostles  which  fell  under  his  own 
notice."  The  Peshito  (Syriac)  Version,  made  at  the  close  of  the  First  Century, 
includes  this  Book,  as  we  have  it  now.  "  The  Epistle  of  the  Churches  of  Viennt 
and Lyons,'^  in  Gaul,  (France,)  A.  D.  177,  makes  striking  use  of  the  same  phra- 
Beology  as  we  find  in  the  Acts.  And  Ireneus,  Tertulliain  and  Clement  of  Akat" 
Ha,  refer  to  it  in  their  writings. 


SYNOPSIS  OF  THE  HISTORY 


BOOK  I. 

THE  CHUBCH  AMONG  THE  JEWS. 

Part   I.     Founding   of  the   Christian   Church.      Jerusalem. 
A.  D.  30.     Ch.  1— ch.  2:40. 

\  u     Tbe  Nucleus— " about  120,"  vs.  15— ("over  500,"  1  Cor.  15  :  6.) 

The  Forty  Days— The  Ascension.     Ch.  1 :  1-11.  .         .  25 

)  l.     The  Last  Preparation  —  The  Prayer  Meeting  of  the  120  Disciples. 

Jerusalem.     Ch.  1 :  12-26 35 

J  6.     The  Founding  and  Manifestation  of  the  Christian  Church — Pente 

cost— Gift  of  Tongues.     Jerusalem.     Ch.  2:1-13.       .         .         ,48 

I  4.     The  First  Preaching  of  the  Apostles — Peter.      Jerusalem.     Ch.  2  : 

14-36 60 

Part  II.      Spread  of  ChristianifiL  among  the  Jews.     Chs.  2  to  8. 
"  Witnesses  in  Jerusalem."     A.  D.  30-36. 

g  5.  The  First  Revival  and  Growth  of  the  Christian  Church — Accession 
of  Three  Thousand  Members — Christian  Baptism — The  Christian 
Life.     Ch.  2  :  41-47 82 

\  6.  The  First  Miracle  (Lame  Man)  —  (Peter  and  John)  —  Peter's  Dis- 
course.    A.  D.  30-36.     Ch.  3.  86 

§  7.  The  First  Hostility  (Sadducees) — Arrest  of  Peter  and  John — Further 
Growth  of  the  Church  to  Five  Thousand  Members.  Jerusalem. 
Ch.  4  :  1-37 .103 

1 8      The  First  Defection  (Ananias  acd  Sapphira.)     Jerusalem       A.  D 

30-36.     Ch.  5 : 1-16 120 

2*  (itU) 


xviii  SYNOPSIS  OF  THE  HISTORY. 

Pagi 
29.     The  First  Imprisonment   of  the  Twelve  (Sadducean) — Miraculous 
Deliverance  (Peter) »— Gamaliel.     Jerusalem.    A.  D.  30-36.     Ch. 
5:17-42 127 

1 10,     The  First  Internal  Dissension — Hellenistic  Widows — Institution  of 

Deacons.     Jerusalem.     Ch.  G :  1-7. 138 

^11.     The  First  Martyr — Stephen — General  Persecution  and  Dispersion 

(except  of  the  Apostles.)     Jerusalem.     Ch.  6:  8  to  ch.  8.  .  142 

BOOK  II. 

IHE  CHURCH  IN  ITS  TRANSITION  FROM  THE  JEWS  TO  THE  GENTILES. 

Spread  of  Christianity  beyond  Jerusalem.     "  Witnesses  in 
all  Judea  and  in  Samaria.''     A.  D.  36-40. 

g  12.     Spread  of  Christianity  without  the  Apostles.     Ch.  8  :  1-4.      .        .  171 

§  13.  Spread  of  Christianity  in  Samaria  by  the  Preaching  of  Philip  the 
Deacon  and  Evangelist — First  Conflict  of  Christianity  with  Pa- 
ganism—  National  Disabilities  Removed — ^^  Witnesses  in  Sama- 
ria."    Ch.  8  :  5-24 173 

^14.     Spread  of  Christianity  beyond  the  Holy  Land — The  Ethiopian  Eunuch 

—Ceremonial  Disabilities  Removed.     Ch.  8  :  25-40.  .        .  180 

1 15.     Conversion  and  Call  of  Saul  of  Tarsus — (His  First  Visit  to  Jerusalem, 

three  years  after.)     A.  D.  37-40.     Ch.  9  :  1-30.        .        .        .186 

§  16.     State  of  the  Christian  Churches  in  Judea— Peter's  Circuit  among 

them.-    A.  D.  40.     Ch.  9  :  31-43 196 

BOOK  III. 

THE  CHURCH  AMONG  THE  GENTILES. 
Part  I.      Spread  of  Christianity  among  the  Devout  Gentiles.    "  Wit- 
nesses unto  the  uttermost  parts  of  the  earth.''    A.  D.  40-44.     Chs. 
10  to  12. 

§17.  Vision  of  Cornelius  at  Cesarea  and  of  Peter  at  Joppa — Reception 
of  Gentiles  into  the  Church,  independently  of  Judaism.  Cesarea. 
Ch,.  10.  200 

218.  Peter  reports  to  the  Church  at  Jerusalem  his  Vision,  and  the  Recep- 
tion of  Devout  Gentiles — and  vindicates  his  course  in  consorting 
with  them.     Jerusalem.     Ch.  11  :  1-18 214 


SYNOPSIS  OF  THE  HISTORY.  ax 

Pag« 
1 19.     The  First  Gentile  Church.     Antioch  in  Syria.     Ch.  11 :  19-21.         .  218 

§20.  Earnabas  sent  down  to  Antioch  by  the  Church  at  Jerusalem — Goes 
after  Paul  to  Tarsus — Paul's  Second  Visit  to  Jerusalem — The 
Disciplesfirst  called ''Christians."  A.  D.  42-43.  Ch.  11:25-30,  221 

§21,  The  First  Royal  Persecutor  of  the  Church — Jewish  Hostility  at  its 
height — Murder  of  the  Apostle  James,  the  Brother  of  John,  by 
Herod  —  Peter  Imprisoned  —  Miraculous  Deliverance — Judicial 
Death  of  Herod  Agrippa,  at  Cesarea.     A.  D.  44.     Ch.  12 : 1-23.  224 

Part  II.  Spread  of  Christianity  among  the  Idolatrous  Gentiles, 
^'  Witnesses  unto  the  uttermost  parts  of  the  earth."  A.  D.  44-62. 
Chs.  13  to  15. 

§22.     Missionary  Commission  of  Paul  and  Barnabas  by  the  Church  at 

Antioch.     Ch.  13  :  1-3 233 

§  23.  Paul's  First  Missionary  Journey  (with  Barnabas) — First  Success — 
His  First  Encounter  with  Paganism — (Cyprus — Asia  Minor.) 
A.  D.  45,     Ch.  13  :  4  to  14  :  28 235 

§24  Further  Progress  of  the  Church  —  Internal  Developments  —  First 
Apostolic  Synod — Paul's  Third  Visit  to  Jerusalem.  A.  D.  50. 
Ch.  15  :  1-35. 259 

§25.  Paul's  Second  Missionary  Journey  (with  Silas) — Europe.  Mace- 
donian Vision.     A.  D.  51.     Chs.  15:  36  to  16  :  10.    .         .         .  271 

§26.  The  First  Church  in  Europe  (Philippi)  —  The  First  Convert  in 
Europe  (Lydia) — The  Pythoness — Imprisonment  and  Miraculous 
Deliverance  of  Paul  and  Silas  (Jailor.)     Ch.  16: 11-40.    .         .  275 

g  27.     Paul  in  European  Greece.     Athens.     A.  D.  52.     Ch.  17 : 1-34.        .  286 

§  28.     Paul  at  Corinth  a  year  and  a  half — Writes  Epistles  to  the  Thessa- 

lonians.     (Gallio.)     A.  D.  52-54.     Ch.  18:1-17.      .         .         .298 

§  29.  Paul's  Fourth  Visit  to  Jerusalem  by  way  of  Ephesus  and  Cesarea — 
(Antioch  in  Syria.)  Apollos  at  Ephesus.  (Nero,  Emperor.) 
A.  D.  54.     Ch.  18  :  18-28 304 

Paul's  Third  Missionary  Journey  through  Galatia,  Phrygia,  &c.      .  306 

I  30  Paul  Three  Years  at  Ephesus — "Writes  Epistle  to  Galatians  and  First 
Epistle  to  Corinthians,  and  probably  his  First  Epistle  to  Timothy 
and  Epistle  to  Titus.     A.  D.  54-57.     Ch.  19 : 1-41.  .        •   308 


Tx  SYNOPSIS  OF  THE  HISTORY. 

Pagt 

5  31.  Paal's  Departure  from  his  field  in  Proconsular  Asia — Three  months 
in  Greece — Sails  from  Philippi  toward  Jerusalem — Writes  Second 
Epistle  to  Corinthians  at  Philippi  and  Epistle  to  Romans  at 
Corinth.     A.  D.  57.     Ch.  20  to  21 :  14 321 

§32      Paul's  Fifth  Visit  to  Jerusalem.     A.  D.  58.     Ch.  21 :  15-17.  .  338 

§  33.  Meeting  of  the  Presbytery,  the  Apostle  James  being  the  Modera- 
tor— Paul's  Vow  and  Arrest.     Jerusalem.     Ch.  21 :  18-40.         .  339 

J 34.  Paul's  First  Defense — (viz.)  before  the  Jewish  Multitude.  Jerusa- 
lem.    A.  D.  59.     Ch.  22 : 1-30 345 

§35.  Paul's  Second  Defense — (viz.)  before  the  Jewish  Sanhedrim — Con- 
spiracy against  him — Escorted  to  Cesarea  to  Felix,  Jerusalem. 
A.  D.  59.     Ch.  28  :  1-35 .354 

§  36.  Paul's  Third  Defense — (viz. )  before  Felix  the  Roman  Governor.  Ce- 
sarea.    A.  D.  59.     Ch.  24 :  1-27 367 

g  37.  Paul's  Fourth  Defense — (viz. )  before  Festus — (accused  by  the  San- 
hedrim)— Appeals  to  Ccesar — (Agrippa  and  Bernice.)  Cesarea. 
A.  D.  60.     Ch.  25 : 1-27 378 

§38.  Paul's  Fifth  and  Last  Defense — (viz.)  before  King  Agrippa,  &c. 
(when  about  to  leave  the  Holy  Land  for  Rome.)  Cesarea. 
A.  D.  60.     Ch.  26  :  1-29 388 

§  89.     Paul  sets  sail  for  Rome — is  Shipwrecked  at  Malta,  but  arrives  safely. 

A.  D.  60.     Ch.  27 :  1-44.  .        .        ...        .        .401 

I  40,  Paul's  Wintering  at  Malta — Miraculous  Deliverance  from  a  Viper — 
jVrrival  at  Rome,  and  two  years  residence  there.  A.  D.  61-63. 
Ch.  28 416 


CONTEMPORANEOUS  HISTORY. 


SOMAN   EMPERORS. 


fflGH  PRIESTS. 


A.  D. 
30 


to 


37 


88 


to 


40 


Tiberius,  sole  Empe- 
ror from  Aug.  19, 
A.  D.  14. 


Calictjla,  Emperor 
from  March  1 6.  (^'ac, 
Ann.  6:50.) 


Caiaphas — appointed  by 
the  Procurator  Valeri- 
us Gratus,  (Jos.  Ant. 
18:2,  2,)  A.  D.  25. 


And  is  displaced  by  Vi- 
tellius  at  the  Passover. 
A.  D.  37. 


Jonathan,  son  of  An- 
anus,  (Ant.  IS -.4,  8)— 
displaced  by  Vitellius 
at  Pentecost.  (Ant.  18: 
5,  8.) 

Theophilus,  son  of  An- 
anus.    {Ant.  18:  5,  8.) 


P.  Petronius  Turpilianus, 
Prefect  of  Syria,  A.  D. 
89. 

Agrippa  returns  from 
Rome  to  his  new  king- 
dom, in  the  2d  year  of 
Caligula.  (Ant.  IS:  6, 
11. 

Antipas  goes  to  Rome 
to  solicit  the  title  of 
King,  but  is  banished 
to  Lyons,  and  his  Te- 
trai'chy  given  to  Agdp- 
pa.  (Ant.  18  :  7,  2.) 
A.  D.  89-40.  (Ant. 
19:8,  2. 


GOVERNORS  OF  JUDEA,  A3. 


Pontius  Pilate  —  from 
A.  D.  26,  or  early  in 
27,  (Jos.  Ant.  IS:  4,  2.) 

Vitellius,  Prefect  of  Syr- 
ia, A.  D.  84. 

Pilate  is  sent  to  Rome 
(to  answer  for  his  con- 
duct) by  Vitellius,  late 
in  A.  D.  86.  Tiberius 
died  before  his  arrival 
there.    (Ant.  18:4,2.) 

Marcellus  —  appointed 
by  Vitellius  eTri/xe/iTjTTJ^ 
of  Judea.  (Ant.  18: 
4,2.) 

Martllus — sent  by  Ca- 
ligula to  Judea,  as  Hip- 
parch.  (Ant.  18:6,10.) 

Herod  Agrippa  —  ap- 
pointed by  Caligula,  a 
few  days  after  his  ac- 
cession. King  o^  the 
Tetrarchy  of  Philip — 
i.  e.  Batanea  Trachoni- 
tis  and  Auranitis.  (Ant. 
18:  6,  10.) 

His  brother  Herod  made 
King  of  Chalcis. 


(xil) 


CONTEMPORANEOUS   HISTORY. 


ROMAN    EMPERORS. 

Claudius,  Emperor 
from  Jan.  24.  [Suet. 
Calig.  68.) 


HIGH   PRIESTS. 


Removed  by  Agrippa. — 
{Ant.  19:6,2.) 

Simon,  son  of  Boetlms, 
surnamed  Cantheras ; 
removed  by  Agrippa 
in  the  same  year,  A. 
D.  42. 


Matthias,  son  of  Annas, 


Removed  by  Agrippa — 
A.  D.  43. 

Elioi>:^us,  son  of  Can- 
theras. 


Removed  by  Herod,  King 
of  Chalcis.     {Ant.  20 : 

1,3.) 
Joseph,  son  of  Cami. 


Removed  by  Herod,  King 
of  Chalcis  —  probably 
in  47.    (^w^.  20:5,  2.) 

Ananias,  son  of  Nebe- 
deis. 


GOVERNORS   OP   JUDEA,  tC. 


Agrippa  —  appointed  by 
Claudius,  King  over 
the  whole  dominions  of 
Herod  the  Great,  his 
grandfather.  (Ant.  19 : 

5,  1.) 

Herod  Agrippa,  King 
of  Judea,  comes  to  his 
kingdom  in  42,  in  the 
2d  Consulship  of  Clau- 
dius.    [Ant.  19:5,  3  ; 

6,  1.) 

Vibius  Marsus,  Prefect  of 
Syria.     A.  D.  42. 


Death  of  Herod  Agrippa 
{Ant.  19  :  8,  2.) 

Crispius  Fadus,  Govern- 
or— the  younger  Agrip- 
pa being  retained  at 
Rome.  (^n^.  19: 11, 2.) 

C.  Cassius  Longinus ,  Vre- 
feet  of  Syria.  {Ant. 
20:1,1.) 

Herod,  King  of  Chalcis, 
obtains  from  Claudius 
the  power  of  appoint- 
ing the  High  Priests, 
and  the  custody  of  the 
Temple  and  the  sacred 
treasure.  {Ant.  20 : 1 , 
3.) 


Ventidius  Cum  anus, 
Governor  of  Judea. — 
(Ant.  20:5,2.) 

About  this  time,  "m  the 
8th  year  of  Claudius,''^ 
{Ant.  do.)"Herod,  King 
of  Chalcis,  dies.  {B. 
J.  2:  12,  1.) 

Agrippa  the  Younger — 
appointed  King  of 
Chalcis.  {B.  J,  2:12, 
1.) 


CONTEMPORANEOUS   HISTORY. 


xsili 


49 


60 


64 


65 


66 


69 


60 


61 


62 


68 


ROMAN     KMPERORS. 


Nero  —Emperor  from 
Oct.  13.  (Tac.  An- 
nals 12  :  69.  Suet. 
Claud.  45.) 


man  yaiESTS. 


Sent  to  Rome  in  52  by 
Quadratus,  in  conse- 
quence of  a  dispute 
with  the  Samaritans, 
together  with  Cuma- 
nus,  the  Governor.  See 
Acts  23 : 2. 


IsHMAEL,  son  of  Fabi — 
appointed  High  Priest 
by  Agrippa  II.  {Ant. 
20;  8,  8.) 


Having  gone  to  Rome  to 
petition  against  Agrip- 
pa, is  displaced  by  him, 
(in  61,)  and  Joseph 
Cabi  appointed.  (Ant. 
20:8,  11.) 

Displaced  by  Agrippa, 
(61,  62,)  and  Ananus 
appointed.  [Ant.  20 : 
9,1.) 

Displaced  in  3  months 
by  Agrippa,  (62)  and 
Jesus,  son  of  Damnge- 
us,  appointed.  {Ant. 
do.) 


GOVERNORS  OF    jn«A,  *C. 


Titus  Ummidius  Quadrr.i- 
US,  Prefect  of  Syria. 
{Ant.  20:6,  2.  £  J. 
2:12,  5.) 


Nero  presents  Agrippa 
II.  with  parts  of  Gal- 
ilee and  Perea.  LAnt. 
20:8,  4.) 

''That  Txjyftian''  (Acts 
21:38yieads  a  multi- 
tude into  the  wildcr- 
nijss.  His  followers 
are  routed  by  Felix, 
but  he  escapes.  [Art. 
20:8,6.  B.J.  2:  13, 
5.) 


About  the  middle  of  60, 
Felix  is  superseded  by 
PoRCius  Festus.  (24 : 
27;  Ant.  20:8,  9.; 

Death  of  Festus,  prob- 
ably in  the  summer  of 
62.  Upon  the  newd 
arriving  at  Rome,  Al- 
BiNUS  is  sent  as  hia 
successor.  (Ant.  20: 
9,1.) 


{See  Alford^s  Prokffomena.) 


ANTIOCH  IN  SYRIA, 

Tlie  Seat  of  the  First  Christian  Church  among  the  Geatilei* 


'And  the  Disciples  were  cailed  *  Christians'  first  in  Antioch."    Ch.  U  Sft 


(x«l7) 


l.ixh of  Zndicjtt  iC"  UY 


THE  ACTS  OF  THE  APOSTLES. 


CHAPTER    I. 


1  The  former  treatise  have  I  made,  0  *Theopliilus,  of  •^"^^••■ 
all  that  Jesus  began  both  to  do  and  teach, 


CHAPTER  I. 
BOOK  I. 

The  CnuKCH  among  the  Jews. 

Part  I.     Foundiiig  of  the  Chris- 
tian   Church.      Ch.    1-2:40. 

A.  D.  30.     Jerusalem. 
2  1.  The  Nucleus — ^^ about  120,"  vs. 

15,  (500  and  over  of  DLciples — see  1 

Cor.  15 :  6. )    The  Forty  Days — Ascen- 

iioH.     Ch.  1:1-11. 

The  Evangelist,  naturally  enough, 
opens  with  a  reference  to  "the  former 
treatise'^  which  he  has  already  written, 
and  intimates  that  this  narrative  which 
he  here  begins  may  be  regarded  as  a 
continuation  of  the  History.  From  the 
mention  of  "  Theophilus^'  we  are  clear- 
ly pointed  to  the  Gospel  by  Luke 
(which  was  addressed  to  this  same  per- 
son, Luke  1:3,)  as  "  the  former  book" 
referred  to.  Luke,  therefore,  is  the 
writer,  as  we  have  seen.  (Introd. )  Lite- 
rally, the  Greek  would  read,  "  the 
frst  book."  It  ^as  "  Book  L"  of  the 
history.  It  brought  the  record  down 
to  the  Ascension  of  our  Lord.  The 
Evangelist  now  (v.  2,)  refers  back  to 
this  event  as  the  closing  record  of  his 
first  book.  But  instead  of  stating  what 
he  proposes  to  record  in  this  subse- 
quent portion  of  the  history,  (or  Book 
II.)  he  gives  some  additional  particu- 
lars. These,  if  we  examine  them,  are 
found  to  belong  to  the  interval  of  "for- 
ty days"  between  the  Resurrection  and 
the  Ascension-  These  things  are  such 
as  Christ's  various  personal  manifesta- 
tions to  the  Apostles,  and  His  commands 
and  discourses  to  them  concerning 
"  the  kingdom  of  God,"  (vss.  2  and  3,) 
His  particular  charge  to  them  to  tarry 
B,t  Jerusalem  and  pray  for  the  prom- 
ised Spirit,  (v9.  l,)  as  the  great dis tin  »,- 
3 


tion  of  His  dispensation  from  that  of 
the  Old  Testament,  represented  by 
John,  (vs.  5,)  His  answer,  accord- 
ingly, to  their  great  question  as  to  the 
restoration  of  the  kingdom  to  Israel, 
(vs.  7,)  and  His  designation  of  the  path 
which  Christianity  was  to  traverse,  un- 
der their  ministry,  as  witnesses  to  His 
name  to  the  ends  of  the  earth,  (vs.  8.) 
These  items  are  important  to  be  giv- 
en just  at  this  introductory  point,  for 
they  furnish  a  proper  key  to  the 
subsequent  History,  as  a  history  of 
the  progress  of  the  kingdom  about 
which,  during  those  forty  days,  He 
spake  to  the  Apostles,  and  commanded 
them,  and  answered  their  inquiries, 
and  opened  to  view  its  spiritual  opera- 
tions and  sources,  and  gave  assurance 
cf  the  very  paths  and  steps  of  its  victo- 
rious advance. 

1.  0  Theophilus.  See  Notes  on  Luks 
1 :  3.  This  man  was  a  Christian  Gen- 
tile of  rank,  who  resided  probably  in 
Italy,  though  some  suppose  in  Alexan- 
dria. Luke  addresses  to  him  this  his- 
tory with  the  same  object  as  in  the 
Gospel  narrative.  \  Of  all — lit.,  con- 
cerning all  things.  Luke,  in  his  Intro- 
duction to  the  Gospel  History,  or  for- 
vier  hook  here  spoken  of,  claims  to 
furnish  a  very  full  narrative,  '*  having 
had  perfect  understanding  of  all  thingi 
from  the  very  first."  (Luke  1 :  3.)  Here 
he  refers  back  to  that  declaration  with 
which  he  commenced,  as  having  be;n 
met  in  so  far  as  he  had  wr-tten  a  compl  ite 
account  of  the  sayings  and  doings  of  our 
Lord,  from  his  point  of  view  and  with 
his  full  understanding  and  facilities. 
^  Began.  This  would  imply  that  the 
Gospel  narrative  was-  only  the  begin- 
ning of  the  history  of  Jesus'  doings 
and  teachings — and  that  this  Book  II., 
though  commonly  called  "  the  Acts  of 
(26) 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


e  Mark  16:19. 

Luke  9 :  51  and 
24:51.  vs.  9. 
1  Tim.  3:16. 
cMatt.  -28:19. 
Mark  16:15. 
John  20:21. 
Ch.  10:41,42. 


2  "  Until  the  day  in  which  he  was  taken  up,  after  that 
he  through  the  Holy  Ghost  "had  given  commandmenta 
unto  the  apostles  whom  he  had  chosBn : 


the  Apostles,"  is  really  tlie  continua- 
tion of  the  Acts  of  .Jesus,  only  in 
His  risen  and  glorified  state.  This 
is  precisely  what  we  find,  though  it  is 
not  thus  definitely  expressed.  It  is  also 
the  history  of  the  Spirit's  work.  ^  To 
do  and  teach.  This  embraces  His 
words  and  works — His  miracles  and 
discourses. 

2.  Until  the  day.  The  Ascension 
was  properly  the  termination  of  the 
Gospel  narrative.  Luke  had  recorded 
this  event,  (Luke  28  :  50,  51,)  and 
Mark  also,  (Mark  16  :  19,)  though 
neither  of  them,  as  would  seem,  had 
been  an  eye-witness  of  it.  Matthew 
and  John,  however,  though  they  had 
been  eye-witnesses  of  it,  do  not  record 
it,  while  they  use  language  which 
implies  It.  Matt.  26  :  64;  28  :  18 ; 
John  20  :  17.  Their  silence  may  be 
accounted  for  by  supposing  that  they 
viewed  the  Resurrection  as  properly 
involving  the  Ascension  as  a  necessary 
consequence  ;  and  so,  indeed,  they 
spoke  of  it.  The  Apostles,  who  had 
been  habitual  attendants  on  our 
Lord,  may  naturally  have  regarded 
His  Resurrection  as  the  proper  close 
of  their  narrative,  which  related  to 
His  doings  in  the  flesh.  The  "forty 
days"  period  belonged,  in  this  view, 
more  properly  to  his  exalted  estate,  as 
He  was  in  His  spiritual  body,  and  be- 
longed to  the  spiritual,  invisible  world, 
from  which  He  came  when  He  appear- 
ed to  His  Disciples.  See  John  13  : 1. 
These  doings,  therefore,  would  be  re- 
garded by  them  as  more  strictly  per- 
taining to  the  after  history.  Here, 
then,  is  the  manifold  testimony.  Mat- 
thew, the  Apostle,  does  not  narrate 
the  Ascension,  but  closes  with  the  Re- 
surrection, which  was  the  crowning, 
closing  event  of  His  human  history  in 
the  flesh.  Mark  records  the  Ascension, 
in  giving  an  outline  of  leading  events. 
Luke  records  it  in  his  fuller  Gospel 
history,  as  a  connecting  link  to  "the 
Acts."     John,  who   wrote  long   after 


the  others'  histories  were  circulated, 
omits  it,  as  he  omits  many  other  im- 
portant events  as  not  needing  to  be  re- 
peated by  him.  And,  besides,  it  ia 
enough  to  say  that  the  Inspiring  Spirit 
did  not  deem  it  needful  to  the  plan  of 
each  narrative,  nor  to  the  general  ob- 
ject of  the  New  Testament  Scriptures, 
that  this  event  should  be  otherwise  re- 
corded than  it  is.  Some  will  have  it 
that  there  is  a  contradiction  in  the  his- 
tories on  this  score ;  as  though  from 
the  Gospel  accounts  of  Mark  and  Luke 
it  might  be  inferred  that  the  Ascension 
followed  immediately  after  the  Resur- 
rection, while  the  Acts  gives  the  forty 
days  interval.  But  the  two  Books,  or 
parts  of  the  history,  (the  Gospel  and 
the  Acts,)  contemplate  this  interval 
from  very  different  points  of  view.  The 
remarkable  period  of  the  "  forty 
days"  is  a  period  of  transition.  It 
marks  the  passage  from  the  earthly 
to  the  heavenly  ministry  of  our  Lord. 
It  forms,  therefore,  the  close  of  the 
former  or  the  Gospel  narrative,  and 
the  Introduction  to  the  latter  or 
"Acts."  In  the  Gospel  narrative  it  ia 
regarded  summarily  as  concluding  and 
completing  the  initiatory  work  of  our 
Lord.  In  the  Acts  it  is  viewed  more 
distinctly  in  its  reference  to  the  nature 
and  future  progress  of  the  kingdom 
under  the  exalted  ministration  of  the 
Risen  Lord.  Instead,  therefore,  of 
any  contradiction  in  the  different  refer- 
ences to  the  forty  days  period  and  to 
what  occurred  therein,  it  is  only  what 
we  would  naturally  look  for,  consider- 
ing the  different  connections  in  which 
that  period  is  treated  in  either  case. 
\  Taken  up.  The  parallel  word  is  used, 
Luke  24 :  51 — home  up.  Mark  16:19 
uses  the  same  as  here,  which  more  of- 
ten means  taken  hack.  This  idea  may 
here  be  included  in  the  sense  which 
has  the  force  of  snatched  up.  The  As- 
cension was  in  a  cloud  which  is  said  to 
have  "received  Him  out  of  their  sight." 
The  event  had  ccae  to  be  familiarij 


k.  D.  30  3 


CHAf.  1. 


27 


3  *To  whom  also  lie   shewed  himself  alive  after  his  lJIc^mIsg"' 
passion  by  many  infallible  proofs,   being  seen  of  them  fnll"ia-it"^' 
forty  days,  and  speaking  of  the  things  pertaining  to  the  ^cor.  id:5. 
kingdom  of  Grod  : 


referred  to  under  this  term. — This  re- 
ference to  the  Ascension  as  the  closing 
event  of  the  Gospel  history,  leads  the 
Evangelist  now  to  narrate  more  in  de- 
tail some  particulars  which  occurred 
in  the  interval,  and  which  serve  an  im- 
portant purpose  as  introducing  the 
History  of  the  Christian  Church.  Christ 
did  not  ascend  until  after  certain  steps 
had  been  taken  for  carrying  forward 
the  kingdom  to  its  glorious  consum- 
mation. He  first  gave  certain  com- 
mandments  to  the  Apostles  tchom  lie  had 
chosen.  This,  of  course,  includes  the 
great  closing  command,  (riatt.  28:  19, 
20  ;  Mark  16  :  15  -  18  ;  Luke  24  : 
44-49,)  the  Apostolic  Commission. 
This  was  the  command  in  execution 
of  which  they  went  forth  as  chosen 
Apostles,  to  the  works  Avhich  are  re- 
corded in  this  history  as  the  Acts  of 
the  Apostles.  The  Evangelist  also  re- 
cords still  another  command,  (vs.  4,) 
requiring  them  to  tarry  at-  Jerusalem 
and  wait  in  prayer  for  the  promised 
Spirit.  He  did  not  ascend  till  He  had 
thus  provided  for  His  Church,  and 
made  definite  arrj^ngements  looking  to 
the  efiiciency  of  the  ministry  whom 
He  had  appointed.  This  he  did,  it  is 
said,  through  the  Holy  Ghost.  Some 
understand  this  phrase  as  qualifying 
the  word  "  chosen" — meaning  that  He 
chose  His  Apostles  through  the  Holy 
Ghost.  But  it  stands  more  naturally 
in  our  version,  and  presents  our  Lord 
in  His  human  nature  as  having  given 
His  last  commands  in  the  power  of  the 
Holy  Ghost,  (.John  20  :  22,)  who  was' 
to  take  His  place  in  the  earthly  admin- 
istration, and  by  whose  commission 
and  impulse  He  is  set  forth  as  acting 
from  the  outset  of  His  official  work. 
So  He  was  "conceived  by  the  Holy 
Ghost" — "  led  up  by  the  Holy  Ghost" 
to  be  tempted — "anointed"  by  the 
Holy  Ghost.  So  He  gave  the  Apostles 
their  commands  by  the  authority  and 
power  of  the  Holy  Ghost,  according  to 


the  Divine  and  perfect  plan  of  Hia 
work.  In  this  sense,  indeed,  He 
"chose"  them  as  well  as  "command- 
ed" them  b}'  the  Divine  Spirit.  ^  Th« 
Apostles.  It  was  the  commandment, 
and  not  the  office  alone,  that  was  given 
to  them.  It  is  to  this  we  are  to  look. 
They  were  commissioned  as  a  Gospel 
mini-strj'-,  and  their  proper  successors 
are  they  who,  as  ministers  of  the  New 
Testament,  preach  the  truth  of  Christ 
in  its  simplicity  and  purity.  ^  Chosen. 
For  the  choosing  of  the  twelve,  see 
Matt.  10  ;  Luke  6  :  12  -  16.  These 
words  are  added  to  signify  the  proper 
dignity  and  authority  of  the  Apostolio 
office,  which,  as  such,  has  no  succes- 
sion. 

3.  Showed  Himself  alive.  The  greal 
fact  of  the  Resurrection  is  here  refer- 
red to,  as  most  amply  proven.  And 
as  this  was  the  grand  truth  which 
sealed  His  ministry  as  Divine,  and 
which  was  to  be  every  where  preached 
by  the  Apostles  in  proof  of  his  Divini- 
ty, it  is  here  declared  with  its  abund- 
ant evidence.  Now,  however,  Jesus 
is  set  forth,  not  as  before  the  Crucifix- 
ion, constantly  with  His  Disciples,  but 
as  ^^  showing  Himself"  to  them  on  vari~ 
ous  occasions.  He  showed  Himself, 
also,  to  others  as  well  as  to  the  Apos- 
tles, (1  Cor.  15:  6;  Mark  16:  9,  14,) 
as  He  would  have  others,  also,  to  pub- 
lish the  news.  This  He  d-id  '^  after  His 
passion''' — that  is,  alive  from  the  dead 
— after  His  suffering  unto  death  on  the 
cross,  (Rev.  1:  18.)  The  Crucifixion 
had  come  to  be  spoken  of  in  their  fami- 
liar language  briefly,  as  "  His  passion," 
just  as  His  Ascension  was  called  Hig 
being  "  taken  up,"  vs-  2.  ^  InfallibU 
proofs.  This  term,  which  is  found  no- 
where else  in  the  New  Testament,  con- 
veys the  idea  of  indisputable  proof. 
The  fact  of  his  Resurrection  was  evi- 
denced beyond  any  doubt,  by  such  cleai 
proofs,  and  many  of  them.  ^  Being 
seen.     The  term  means  being  seen  a 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  80. 


4  *And,  II  being  assembled  together  with  tliem,  com« 
manded  them  that  they  should  not  depart  from  Jerusalem 


•  Lnke2i:4&^9i. 

II  Or,  eating  to- 
gether with  ihtm. 
f  Luke  24 :  49. 

3r?!T7,\and''i5:    t>ut  Wait  for  thc  promiso  of  the  Father,  'which,  saith  hcy 
ch.  2"33f '^^     ve  have  heard  of  me. 


ye 


intervals,  and  not  all  the  time.  Yet  it 
vas  not  once  nor  twice,  but  often  and  on 
diflFerent  occasions,  during  tlie  '■'■  forty 
days"  so  that  the  proof  was  undoubted, 
and  it  was  each  time  a  miraculous  ap- 
pearing. And  as  this  was  "  after  His 
Buffering"  unto  death,  there  was  the 
certainty  of  His  miraculous  Resurrec- 
tion, which  proved  Him  and  His  work 
to  be  Divine,  as  He  claimed — since  God 
would  not  indorse  an  imposture.  His 
recorded  appearings  are  to  Mary  Mag- 
dalene and  the  other  Mary,  (Matt.  28  : 
1-9) — to  the  Disciples  on  their  way  to 
Emmaus,  (Luke  24:  15) — to  Peter, 
(Luke  24  :  34)  —  to  the  ten  Apostles, 
(John  20 :  19)— to  the  eleven,  (John  20 : 
26) — to  the  seven  Disciples  at  the  sea 
of  Tiberias,  (John  21:  1-5)— to  above 
five  hundred  brethren  at  once,.  (1  Cor. 
15:  6)— to  James,  (1  Cor.  15:  7)  and 
to  all  the  Apostles  before  and  at  His 
Ascension.  Observe,  — He  not  only 
showed  Himself,  but  gave  special  proofs 
of  His  being  alive  from  the  dead,  and 
of  being  the  same  well  known  personal 
friend.  He  ate  before  them  to  show 
that  he  was  not  a  ghostly  apparition. 
He  talked  with  them — walked  with 
them  at  different  times,  in  different 
companies  —  ate  at  the  same  meal, 
wrought  miracles,  and  showed  His  very 
crucifixion  wounds  to  convince  the 
doubter — and  these  varied  manifesta- 
tions of  Himself  were  carried  on 
through  forty  days — on  Sabbaths  and 
other  days.  Thirteen  different  appear- 
ngs  are  recorded.  Observe. — This  is 
the  only  place  where  the  length  of 
time  between  the  Resurrection  and  the 
Ascension  is  recorded.  ^  Speaking. 
He  conversed  with  them  familiarly  as 
He  had  done  before  His  death,  and  on 
the  same  great  topics,  also,  proving 
Himself  to  be  the  same  person  and  hav- 
ing the  same  great  work  in  view  both 
Bides  the  girve.  He  discoursed  to 
them  of  the  Mings  pertaining  to  —  or 
Whatever    concerned  the    kingdom   or 


Church  of  God,  which  he  had  come  to 
re-arrange  and  extend.  He  instructed 
them  fully,  during  this  period,  in  the 
plan  and  principles  of  the  Church  un- 
der the  coming  dispensation  of  the 
Spirit— in  the  nature  and  duties  of 
their  office,  and  in  the  certainty  of 
their  success.  ^  The  kingdom  of  God. 
The  New  Testament  dispensation,  or 
Church  of  Christ,  is  here  meant  — 
though  sometimes  the  phrase  refers  to 
the  kingdom  of  glory  in  heaven.  The 
Christian  dispensation  properly  dates 
from  the  Resurrection  of  Christ,  by 
which  His  work  was  attested  as  Mediator 
and  Redeemer,  (Rom.  1:4,)  though  the 
great  event  in  the  public  founding  of  the 
Cliristian  Church  was  the  outpouring  at 
Pentecost.  Prior  to  the  Resurrection, 
the  preaching  (as  of  John  and  of 
Christ  Himself,)  had  been  preparatory 
— calling  for  repentance,  on  the  ground 
that  "the  kingdom  of  heaven"  waa 
"  at  hand."  Observe. — Notwithstand- 
ing these  instructions,  they  did  not  yet 
fully  understand  about  the  kingdom, 
vs.  6. 

4.  Being  assembled.  It  would  seem 
that  He  was  now  with  them  at 
Jerusalem,  on  one  of  His  last  inter- 
views, when  the  Pentecost  was  "not 
many  days  hence."  (vs.  5,)  Though 
the  Apostles,  after  the  Resurrection, 
had  scattered  to  their  homes  in  Galilee, 
(Matt.  26  :  32  ;  28:  15  ;  John  21  :  1,) 
yet  they  evidently  had  now  returned 
to  the  Holj'^  City,  where  the  parting 
was  to  take  place.  What  He  ^'■com- 
manded them  "  on  this  occasion  is  here 
stated.  This  was  a  charge  of  solemn 
moment.  They  were  "  not  to  depart 
fom  Jerusalem^"  lit.,  not  to  be  separated 
from — whether  by  choice  or  by  force 
They  had  work  to  do  there.  And  it 
was  ordained  as  fundamental  in  tho 
plan  that  the  law  should  go  forth  from 
Zion,  and  the  word  of  the  Lord  from 
Jerusalem.  (Isa.  2  :  3.)  The  word 
here  rendered  "  commanded  "  isi  a  strong 


L.  D.  30.] 


CHAP.  I. 


29 


^p   .^  Matt.  3: 11. 
J^  ch.  11:10,  aii 


5  «For  John  truly  baptized  with  water;  *  but  ^-cn.  n: 
shall  be  baptized  with  the  Holy  Ghost  not  many  days  f^tis 
hence.  '='^-^  =  '- 


18. 
ch.  2 :  i,  and 
11:15. 


term,  and  is  used  of  a  military  com- 
mand. They  were  there  to  ^'wait  for 
the  promise  of  the  Father."  It  was  the 
•'  promise  of  the  Holy  Spirit'^  outpour- 
ing," (vs.  5.)  It  is  here  termed  "the 
promise  of  the  Father,"  as  the  sum  of 
the  Old  Testament  promises — as  that 
chief  gift  which  was  lacking  under  the 
Old  Dispensation,  and  whi/;h  "was  not 
yet,  because  Jesus  was  not  yet  glori- 
fied." (John  7:  39.)  Observe.— They 
were  charged  to  remain  together  at 
Jerusalem,  because  the  Spirit  was  to 
come  upon  them  in  their  united  capa- 
city, not  as  scattered,  but  as  together 
— an  assembly — the  Church.  And  so 
(ch.  2:1,)  the  Spirit  came  upon  them 
when  "  they  were  all,  with  one  accord, 
in  one  place." — This  promise,  "  said 
.He,  ye  have  heard  of  (from)  Me."  He 
had  spoken  it  to  them  in  Luke  24 :  49. 
The  Old  Testament  Dispensation  was 
called  "the  ministration  of  the  letter;" 
the  New  Testament  Dispensation,  that 
of  the 'Spirit.  2  Cor.  3:  6-8.  This 
had  been  promised  under  the  Old  Tes- 
tament. Joel  3:1;  Zech.  12 :  10. 
He  had  said  to  them,  "Behold  I  send 
the  promise  of  my  Father  upon  you. 
But  tarry  ye  in  the  city  of  Jerusalem 
until  ye  be  endued  with  power  from 
on  high."  Luke  24:  49.  This  is  re- 
corded by  Luke  in  immediate  con- 
nection with  the  Ascension,  which  was 
only  ten  days  before  the  day  of  the 
outpouring  at  Pentecost. 

5.  For  John  indeed.  Our  Lord  thus 
confirms  the  words  of  John  himself  as 
now  and  thus  to  be  fulfilled,  (Matt.  B  : 
11 ;  John  1  :  33,)  in  regard  to  the 
higher  Baptism.  John's  work  was 
typical  of  His,  and  was  of  no  use  apart 
from  His ;  as  preparing  for  and  standing 
in  contrast  with  His.  It  might  here 
be  asked  whether  the  Apostles  had  been 
baptized  ?  If  so,  it  had  been  with 
John's  baptism.  This  would  have 
been  likely  enough  to  occur  when  all 
Jerusalem  and  Judea,  and  beyond  Jor- 
3* 


dan,  came  to  be  baptized  of  Him,  and 
even  our  Lord  Himself.  Observe. — (1 } 
The  Church  is  one  under  both  econo- 
mies— and  the  New  Testament  Church 
is  only  the  substance  of  the  Old  Testa- 
ment shadow.  The  Gentile  Church  is 
a  branch  of  the  wild  olive  grafted  into 
the  old  olive  stock,  and  partaking  of 
the  root  and  fatness  of  it.  Rom.  11 : 
17.  Hence,  we  have  here  the  Old  Tes- 
tament (Jewish)  Church,  about  to  be 
enlarged  and  reformed,  not,  however, 
by  any  organic  development  of  its  own 
life,  but  by  the  unfolding  of  the  Divine 
plan  in  the  fullness  of  the  time:  We 
have  no  trace  of  any  new  organization, 
as  if  there  had  been  no  Church  before. 
On  the  contrary,  the  old  membership 
convene  and  transact  Church  business 
as  a  Church  already.  (2)  The  contrast 
between  John's  baptism  and  Christ's  is 
represented  as  in  the  element.  One 
being  ^^with  wafer,"  the  other  ^^  with 
the  Holy  Ghost,"  though  the  latter  is, 
of  course,  a  personal  agency — and  not 
merely  an  influence.  It  may  fairly  be 
inferred  that  the  mode  of  baptism  with 
water  will  be  like  that  of  baptism  with 
the  Holy  Ghost.  This  latter  is  spoken 
of  as  sprinkling,  raining  down,  out- 
pouring, (Isa.  32 :  15,)  &c.,  and  we  have 
this  light  thrown  on  the  mode  of  bap- 
tizing with  water.  See  Notes  on  Matt, 
Observe. — As  John  had  fulfilled  his 
preparatory  work  with  this  water- 
baptism,  so  our  Lord  would  fulfill  His 
higher  work  with  the  higher  baptism 
of  the  Spirit,  which  John's  only  sym- 
bolized. The  water-baptism  of  the 
twdve  is  not  recorded.  In  comparison 
with  this,  their  baptism  with  the  Spirit 
was  as  the  oubstance  to  the  shadow. 
1[  Not  many  days  hence.  Literally — 
not  after  these  many  days — within  these 
few  days.  It  was  in  about  ten  days. 
They  may  have  understood  this  as  re- 
ferring to  the  complement  of  days  rinti! 
the  Pentecost. 


80 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


I  Matt .  ai :  3. 
tiMi.  1:26. 

Dan.  7:27. 
Amos  9 :  11. 

I  Matt.  24  :  36. 
l£arklS:*2. 

1  Tiiess.  5  : 1. 


6  When  they  therefore  were  come  together,  they  asked 
of  him,  saying,  ^Lord,  wilt  thou  at  this  time  ^restore 
again  the  kingdom  to  Israel  ? 

7  And  he  said  unto  them,  ^  It  is  not  for  you  to  know 
the  times  or  the  seasons,  which  the  Father  hath  put  in  his 
own  power. 


6.  Were  come  together — in  compli- 
ance, it  may  be,  with  the  command 
to  unite  in  prayer,  vs.  5.  IT  Wilt 
thou — lit.,  "■  If  thou  art  at  this  time  re- 
storing''— (We  would  know)  if  thou 
art — Art  thou,  &c.  The  point  of  this 
question  involved  mainly  two  things : 

1.  Whether  Christ  himself  would  re- 
store the  ancient  kingdom  of  Israel  as 
it  flourished    in   its   proudest  times  ? 

2.  Whether  he  would  do  it  "  at  this 
time"* — NOW?  They  wished,  perhaps, 
to  know  whether  this  promise  of  the 
Spirit,  which  had  been  referred  to  by 
Christ  as  a  special  and  glorious  gift — 
the  promise  of  the  Father — (which 
was  somehow  connected  with  their 
tarrying  in  Jerusalem,  the  Holy  City,) 
was  connected  also  with  their  promis- 
ed restoration.  It  was  connected  with 
the  "  restitution  of  all  things"  which 
He  had  promised  by  the  mouth  of  all 
His  holy  prophets  since  the  world  be- 
gan. He  had  spoken  to  them  of  the 
things  pertaining  to  "  the  kingdom 
of  God."  This  kingdom  had  been  fa- 
miliar to  them  as  predicted  by  their 
prophets.  Isa.  1  :  26 ;  Dan.  7  :  27.  It 
was  spoken  of  as  "the  kingdom  of 
David,"  &c.,  and  the  Messiah  Himself 
was  prophesied  of  as  "  the  King  of  the 
daughter  of  Zion" — <'  the  King  that 
Cometh  in  the  name  of  the  Lord." 
Besides — a  restoration  or  restitution 
had  been  familiar  to  them  in  the  Year 
of  Jubilee.  It  was,  therefore,  per- 
fectly natural  that  they  should  ask 
whether  this  that  Christ  called  an 
*'  enduing  with  power  from  on  high," 
(Luke  24:29,)  was  that  consumma- 
tion to  which  they  had  been  taught  to 
look  forward.  *'  Wilt  thou  at  this  time 
fulfill  our  long-cherished  hopes,  and 
is  this,  indeed,  what  we  are  to  look  for 
by  tarrying  now  in  our  ancient  capi- 
tal?" This,  indeed,  was  the  restora- 
fc^«»n  promised,  (Micah4:  8) — this  was 


the  glorious  kingdom  which  David's 
and  Solon>on's,  at  the  most  splendid 
period,  only  dimly  typified.  Well 
enough  is  it  that  they  broach  this 
question  now,  only  they  are  not  pre- 
pared for  all  the  facts.  (See  Dan.  2  : 
21 ;  7  :  12.)  He  had  taught  them  to 
pray,  "Thy  kingdom  come."  But 
their  views  were  erroneous  or  defec- 
tive as  to  the  nature  of  this  kingdom. 
They  looked  chiefly  for  the  temporal 
power  and  grandeur  of  their  ancient 
rule,  to  be  won  by  force  of  arms.  For 
this  view,  David  was  punished  when 
he  numbered  the  people.  (2  Sam.  24  : 
10.)  It  was  external,  secular  domin- 
ion that  they  had  long  hoped  for, 
when  again,  as  of  old,  their  oppressors 
and  enemies  should  be  vanquished  by 
the  hosts  of  Israel.  They  did  not  yet 
see  how  the  Spirit  could  give  "power," 
and  how  the  kingdom  of  Jesus  was  to 
embrace  and  overtop  all  earthly  king- 
doms— how  "the  King  of  kinga"  was 
to  win  to  Himself  all  authority,  and  all 
power  on  the  earth,  and  draw  all  unto 
Him,  in  a  "kingdom"  which  is  "not 
meat  and  drink,  but  righteousness, 
and  peace,  and  joy  in  the  Holy  Ghost." 
(Rom.  14  :  17.)  This  was,  indeed, 
the  very  point  of  misunderstanding 
and  difficulty — (1)  as  regards  the  true 
Israel — (2)the  true  power — (3)  the  true 
means  for  the  restoration  of  the  king- 
dom— and  (4)  the  true  glory  of  their 
Messiah's  reign.  On  these  points  they 
would  need  enlightenment.  And  this 
the  Spirit  would  give.  Observe.— 
Christ's  kingdom  shall  have  more  and 
more  visible  power  in  the  world — it 
shall  outwardly  extend  every  where— 
and  shall  appropriate  to  itself  human 
means  and  material  resources,  and 
shall  attain  to  universal  dominion. 
But, 

7.  As  to  ^'■ihe  times  or  the  seasons"  it 
did  ?iot  belong  to  them  to  know.      They 


A.  D.  30.] 


CHAP.  I. 


81 


after   that   the  7,^^'^ 


8  *  But  ye  shall  receive  ||  power, 
Holy  Ghost  is  come  upon  you  :  and  °ye  shall  be  Vfit- l{'^^t fomlg 
nesses  unto  me  both  in  Jerusalem,  and  in  all  Judea,  YLuvrii-.ia. 
and  in  Samaria,  and  unto  the  uttermost  parts  of  the  johu^iV:*?.**^" 
earth.  cu.  2V32. 


were  such  mattefs  as  the  Father  had 
set  led  by  His  own  proper  ji^otr^r.  They 
were  to  be  rather  "vvituesses  of  past 
events,  than  prophets  of  futm-e  dates. 
And  on  this  point  of  "When  shall 
these  things  be  ?"  He  would  give  them 
no  satisfaction,  because  this  lay  in  the 
prerogative  of  God  to  "hasten  it  in 
His  time  ;"  and  any  such  disclosure 
of  dates  or  periods,  would  encourage 
vain  curiosity  and  self-dependence  ra- 
ther than  a  disposition  to  "wait  on 
the  Lord."  ^  Times  or  the  seasons, 
Daniel  had  already  said  "  He  changeth 
the  times  and  the  seasons,"  (Dan.  2:21.) 
He  holds  them  in  His  own  ^'- powef 
or  prerogative.  This  declaration  of 
our  Lord  is  in  keeping  with  what  we 
find  in  prophecy ;  that  even  though 
figures  are  given,  it  is  not  with  such 
definite  limitations  commonly  as  to 
define  the  actual  boundaries  of  e'vents 
as  to  the  very  "day  and  hour."  See 
Mark  13  :  22.— Of  the  two  terms  here 
used,  the  former  relates  to  the  general 
idea  of  time,  and  the  latter  to  the  oc- 
casion, or  present  circumstances.  ' '  The 
times  (seasons)  of  refreshing" — "  times 
of  restitution" — "times  (seasons)  of 
the  Gentiles" — are  spoken  of.  It  was 
not  for  them  to  know  either  the  "times  " 
in  general,  or  the  particular  "seasons" 
or  occasions,  with  the  attendant  cir- 
cumstances, in  the  case  of  this  and 
other  events.  As  regards  the  event 
itself,  the  restoration  of  the  kingdom 
is  admitted  as  about  to  come  to  pass  ; 
the  thing  itself  is  to  be  done,  else  there 
WJuld  have  been  no  time, — Bengel.  But 
instead  of  satisfying  their  curiosity 
about  the  time  when.  He  directs  their 
inquiry  to  the  great  point  how  this 
predicted  kingdom  is  to  come,  involv- 
ing their  agency.  Observe. — (1)  It 
is  ours  to  wait  on  God  with  filial  con- 
fidence, in  prayer — in  concerted  prayer 
—and  to  wait  for  the  fulfillment  of 
Ilis  promiites,  and  look  for  the  opening 


of  His  gracious  purposes,  without  un- 
duly prying  into  what  He  has  not  re- 
vealed. (2)  So  far  as  He  has  given 
to  us  any  definite  dates  in  prophecy, 
we  are  to  use  them  for  our  encourage- 
ment: and  where  He  has  withheld 
them  we  are  not  to  act  as  though  we 
had  the  gift  of  prophecy.  The  plan 
of  God  is  to  furnish  exercise  to  Chris- 
tian faith. 

8.  But — while  nothing  was  directly 
answered  by  our  Lord  to  their  question 
about  the  time  of  restoration  of  the 
kingdom,  it  is  fairly  implied  by  His 
reply  that  a  restoration  was  contem- 
plated, only  as  regards  the  time  they 
could  not  claim  to  know.  And  now 
the  nature  of  the  gift  to  be  sent  down 
upon  them  at  Jerusalem,  which  was 
referred  to,  (vss.  4,  5,)  and  which  led 
to  their  inquiry,  (vs.  6,)  our  Lord  ex- 
plains— that  this  should  be  the  gift  of 
power,  yet  not  indeed  of  secular,  tem- 
poral power  such  as  they  had  thought, 
but  of  power  in  the  highest  sense. 
This  was  the  power  that  had  been  sad- 
ly wanting  in  Israel,  and  the  want  of 
which  had  led  to  their  degradation  ae 
a  people.  It  was  the  power  of  Jacob 
as  a  prevailer.  This  gave  him  the  new 
name  Israel,  as  one  who  "prevails 
with  God  and  with  men" — and  this  is 
the  power  which  was  to  be  given  to  the 
true  Israel — the  Israel  after  the  Spirit 
— and  this  should  be,  in  the  highest 
sense,  the  restoration  of  the  kingdom 
as  a  kingdom  of  prevailers,  according 
to  the  true  purport  of  the  prophecies. 
Observe. — It  is  here  implied  that  the 
Holy  Spirit  is  the  only  source  of  pow- 
er. For  the  Apostles,  it  is  that  power 
spoken  of,  ch.  4  :  30,  wnich  they  should 
have  as  witnesses  of  Christ's  Resurrec- 
tion. And  "in  the  regeneration,"  (or 
restoration,)  they  were  to  "  sit  on 
twelve  thrones,  judging  the  twelve 
tribes  of  Israel."  ^  After  that— lit, 
the  Holy  Ghost  having  come.    This  y  owei 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  SO. 


5  Luke  24: 51. 
oiia6:62. 
«  Ta.  2. 


9  PAnd  when  he  had  spoken  these  things,  while  they 
beheld,  "J  he  was  taken  up ;  and  a  cloud  received  him  out 
of  their  sight. 


was  to  follow  from  the  outpouring 
of  tlie  Spirit  upon  them.  It  was  th-at 
efficiency  which  consisted  of  miraculous 
gifts,  and  "power with  God  and  men" 
for  a  mighty  work  in  the  world.  Gen. 
82  :  28.  See  Matt.  28:  19.  ^  Witness- 
es. They  were  to  go  forth  as  living 
witnesses  unto  Christ,  testifying  of 
His  Life,  Death  and  Resurrection,  and 
preaching  His  doctrines.  In  this  wit- 
nessing-work  they  were  to  have  "  great 
power."  See  ch.  4:  33.  They  should 
receive  supernatural  endowments,  in- 
cluding inspiration,  &c.  They  had 
already  received  "  the  keys  of  the 
kingdom "  with  reference  to  their 
powerful  work  of  organizing  and  ex- 
tending the  Christian  Church,  (John 
20  :  22.)  t  Both  in  Jerusalem,  &c. 
Here,  most  remarkably,  our  Lord 
sketches  the  very  path  which  Chris- 
tianity was  to  travel.  The  successive 
steps  here  traced  agree  precisely  with 
the  sections  of  the  History.  1.  They 
began  "  at  Jerusalem,"  chs.  8:1;  6:7. 
2.  The  persecutions  in  the  time  of 
Stephen  drove  out  the  disciples  preach- 
ing the  word  "m  all  Judea,"  ch.  8  :  1 
-  4.  3.  Then  the  ancient  confines 
were  crossed  and  Christianity  went 
from  Jerusalem  to  Samaria  first,  to  a 
mixed  people,  ch.  8  :  4-40.  (  These 
were  a  connecting  link  between  the  Jews 
and  Gentiles.  See  Azotes  on  John — Ap- 
pendix.)  4.  Then  the  preaching  at 
Antioch,  and  conversion  of  Paul,  and 
the  vision  of  Peter,  led  to  the  exten- 
sion of  Christianity  "^o  the  uttermost 
parts  of  the  earth,''^  ch.  9 — the  end. 
This  last  applies  not  only  to  the  Apos- 
tles' preaching  throughout  the  then 
known  world,  but  to  the  preaching  of 
the  future  ministry,  as  included  in  the 
apostolical  commission,  "  Go  ye  and 
teach  all  nations" — and  in  the  prem- 
ise, "Lo  I  am  with  you  alway,  even 
unto  the  end  of  the  world'' — ("  "the  age'' 
— referring  to  the  entire  Christian  dis- 
pensation, and  thus  embracing  all 
•pheres  and  localities  of  their  labor.) 


See  Ps.  2:  8;  Isa.  49  :  6 ;  Matt.  28  . 
19 — which  show  that  the  whole  world 
is  meant  as  the  field-  for  the  Christian 
ministry  to  cultivate.  *'  The  field  ia 
the  world."     Matt.  18:88. 

9.  The  Ascension  of  our  Lord  is 
now  reeorded  more  in  detail  than  in 
the  Gospel  narrative  by  Luke.  The 
Ascension  itself  i=  just  what  we  might 
expect  from  His  Resurrection  ;  for  He 
would  scarcely  have  been  miraculously 
raised  from  the  dead,  except  to  ascend 
bodily.  Besides,  the  translations  of 
Enoch  and  Elijah  under  the  Old  Dis- 
pensation pointed  forward  to  this,  and 
are  explained  by  it  as  the  types  of  this. 
The  Ascension  of  Christ  to  the  right 
hand  on  high,  is  plainly  supposed  by 
all  the  doctrines  and  ordinances  of 
Christianity.  It  lies  at  the  foundation 
of  the  whole  system.  And  in  the  Scrip- 
ture, the  Resurrection  calls  for  the 
Ascension  as  a  proper  consequence  of 
it,  and  connected  Avith  it.  Our  Lord 
clearly  and  repeatedly  referred  to  it 
beforehand.  "  I  go  to  my  Father,"  &c. 
(John  16:  10.)  "What,  and  if  ye 
shall  see  the  Son  of  man  ascending  up 
where  He  was  before  ?"  John  6  :  62. 
See  also  1  Tim.  3:16;  Eph.  2  :  6  ;  4 : 
8 ;  1  Pet.  8  :  22 ;  Matt.  26  :  64— where 
the  Ascension  is  clearly  implied.  He 
had  foretold  His  departure  from  the 
earth  to  the  Father,  and  the  Spirit's 
advent  in  His  stead.  (John  14  :  26.) 
This  event,  therefore,  was  just  what 
they  might  have  expected.  (For  the 
necessity  of  His  departure,  see  Notes 
on  John,  ch.  14  :  15.)  TT  When  He 
had  spoken,  &c.  That  is  —  after  He 
had  given  His  commands,  and  set  forth 
the  course  of  His  kingdom,  of  which 
He  had  laid  the  foundation  in  Hia 
whole  previous  ministry — "  w/n/e  they 
beheld,  lie  was  taken  up."  It  was  done 
before  their  eyes.  They  saw  it.  They 
had  seen  Him  repeatedly  since  His 
Death  and  Resurrection,  and  now  fliey 
saw  the  same  Person  tc.ken  up  ir  the 
cloud,  which  enwrapped  Him  and  bor« 


A.  D.  30.] 


CHAP.  I. 


33 


10  And  while  they  looked  stedfastlj  toward  heaven  as  he 
went  up,  b(jhold,  two  men  stood  by  them  '  in  white  apparel ; 


Mark  16:  5. 
Li  ko  24 :  4. 
John  20:12. 
ch.  10.3-30. 


Him,  as  in  a  chariot,  to  heaven.  This 
was  not  at  all  more  remarkable  than 
many  other  wonderful  miracles  which 
they  had  seen  attesting  His  commis- 
sion. They  might  easily  have  judged 
this  event  to  be  the  natural  conse- 
quence of  all  His  previous  history, 
especially  they  who  had  beheld  His 
Transfiguration.  Then,  also,  they 
had  seen  "a  bright  cloud"  (like  the 
Shecinah  or  symbol  of  the  Divine 
presence,)  "overshadowing them,"  and 
bad  heard  the  voice  of  the  Father 
out  of  the  cloud,  "  This  is  my  be- 
loved Son."  Matt.  17:5.  Soon  after- 
ward the  Apostles  understood  this 
enthroning  of  the  Risen  Lord,  for  Peter 
is  soon  found  preaching,  "Him  hath 
God  exalted  to  be  a  Prince  and  a  Sa- 
viour." Acts  6  :  31.  "  Whom  the  heav- 
ens must  receive  until  the  times  of 
the  restitution  of  all  things,"  &c. 
See  Acts  2  :  23.  And  we  find  them 
praying  to  Him  as  the  Eisen  Lord, 
(see  vs.  24,)  and  recognizing  Him  as 
actively  administering  the  afi'airs  of  the 
Chui'ch  from  His  throne  in  heaven,  as 
"Lord  and  Chi-ist."  ^  Taken  tip  — 
lifted  up — viz.  from  the  earth.  This  is 
not  the  same  word  as  in  vs.  2,  and  re- 
fers not  to  the  whole  transaction,  but 
to  the  first  lifting  up  from  the  ground. 
He  is  spoken  of  as  exalted  by  the 
right  hand  of  God.  Could  not  these 
Apostles  see  that  the  Glorious  King 
was  thus  escorted  to  His  kingly  seat  on 
high  ?  Could  they  not  understand  this 
as  His  going  to  sit  on  the  right  hand 
of  the  Father  till  His  enemies  be  made 
His  footstool,  (Ps.  110  :  1,)  as  the  seat- 
ing of  God's  King  upon  His  holy  hill  of 
Zion?  (Ps.  2  :  6.)  1[  A  cloud  received  Him 
— upbore  Him.  "While,  therefore,  the 
going  up  of  Elijah  may  be  compared  to 
the  flight  of  a  bird  which  none  can  fol- 
low, the  Ascension  of  Christ  is,  as  it 
were,  a  bridge  between  heaven  and 
earth  "  for  all  who  are  His  people.  Or 
rather  it  is  the  ladder  of  Jacob,  as  He 
Himself  said.  (John  1  :  51.)  And  ac- 
cordingly we  find  "  the  angels  of  God 
ascending  and  descending  upon  it,"  i.  e. 


"upontheSonof  man."  vs.  10;  Heb.  1: 
14.  A  cloud  was  the  visible  symbol  of 
the  Divine  presence  which  rested  at  tha 
door  of  the  tabernacle,  (Deut.  31 :  15,) 
which,  as  a  pillar,  led  the  way  of  tha 
ancient  Israel  through  the  wilderness, 
(Exod.  33  :  9,)  and  from  which  had 
been  proclaimed  His  proper  Sonship, 
when  the  translated  Elijah  appeared  in 
glory  and  conversed  with  Him.  This, 
therefore,  was  the  appropriate  vehicle 
for  Him,  as  if  borne  up  in  the  Father's 
arms,  to  His  heavenly  throne.  And 
thus  without  any  voice  from  the  cloud, 
it  testified,  "  This  is  my  beloved  Son 
in  whom  I  am  well  pleased."  Now 
the  event  to  which  the  prophetic 
Psalm  (24)  looked  forward,  came  to 
pass  :  "  Lift  up  your  heads,  0  ye  g.ates, 
and  be  ye  lifted  up,  ye  everlasting  doors, 
and  the  King  of  Glory  shall  come  in." 
Jesus  is  "Jehovah  of  Hosts."  Christmay 
be  contemplated  as  in  his  glorified  body, 
in  heaven.  "He  maketh  the  clouds 
His  chariot."  Elijah,  the  severer  pro- 
phet of  the  Old  Dispensation,  was 
caught  up  in  a  whirluind.  2  Kings  2 : 
11.  Jesus,  the  Ambassador  of  Peace, 
was  taken  up  in  a  cloud.  Observe. — 
AVhen  Christ  had  risen  from  the  dead, 
and  thus  had  the  Divine  seal  put  upon 
His  mission,  we  should  not  be  sur- 
prised at  His  Ascension.  He  went 
where  He  manifestly  belonged.  The 
Ascension  was  (1)  The  glorification 
of  His  human  nature.  (2)  The  resto- 
ration of  His  Divine  nature  to  the  ma- 
jesty and  glory  which  He  had  laid 
aside  for  a  time.  (3)  His  enthrone- 
ment as  God-man  in  His  mediatorial 
kingdom.  He  ascended  (1)  To  pre- 
pare a  place  for  His  people,  John  15  : 
2.  (2)  To  receive  gifts  for  men,  which 
He  would  dispense  to  His  children, 
Eph.  4 :  8.  (3)  To  be  our  King,  rul- 
ing in  us,  and  ruling  all  things  for  us. 
(4)  To  be  our  Prophet,  teaching  us  by 
His  word  and  Spirit.  (5)  To  be  our 
Priest,  presenting  His  blood  and  mak- 
ing continual  intercession  for  us,  Heb. 
7:25. 

10.    Looked   sied/astly — lit.,    *' A4 


84 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


(oh.  2:7,  and 
13:31. 
«Dan,  T:13. 
Matt.  '24:30. 
Mark  13 :  20. 
Luke  21 :  27. 
John  14:3. 
1  Tfees.s.  1 :  10, 
and  4 :  i6. 
2TUess.  1:10. 
Kev.  1 : 7. 


11  "VVhicli  also  said,  "Ye  men  of  Galilee,  -why  stand  ye 
gazing  up  into  heaven  ?  this  same  Jesus,  which  is  taken 
up  from  you  into  heaven,  *  shall  so  come  in  like  manner 
as  ye  have  seen  him  go  into  heaven. 


they  were  gazing  earnestly  toward  hea- 
ven, while  lie  was  departing''^  tliither. 
The  cloud  seems  to  have  continued 
risible  for  a  time.  They  were  full  of 
amazement,  and,  as  the  term  signi- 
fies, they  were  earnestly  looking  up 
•with  fixed  attention  —  so  that  there 
was  every  evidence  of  the  miraculous 
fact.  He  did  not  ascend  while  they 
were  asleep,  or  gazing  elsewhere. 
They  may  even  have  continued  gazing 
after  He  had  passed  out  of  view,  (vs. 
11.)  The  terms  rendered,  as  he  xoent 
up,  mean,  while  He  was  removing,  [or 
departing.)  The  verb  is  used  twice  in 
this  passage,  (vs.  10  and  11,)  and  it 
Bignifies  elsewhere,  an  ordinary  remov- 
ing from  one  place  to  another.  It  was, 
indeed,  only  a  proper  return  to  the 
heaven  where  He  belonged — "ascend- 
ing up  where  He  was  before,"  John 
6  :  62 ;  and  so  it  is  hinted  in  verse  2, 
by  the  use  of  the  term  "taken  up," 
or  taken  back  to  heaven.  See  Notes. 
Observe. — While  He  is  spoken  of  as 
"taken  up,"  He  is  here  spoken  of  as 
"removing" — going  up,  as  by  His  own 
power.  This  agrees  with  what  we 
elsewhere  find,  that  He  is  sometimes 
said  to  have  been  exalted  by  the  right 
hand  of  the  Father,  (ch.  2  :  33;)  again, 
He  is  referred  to  as  "having  gone 
into  heaven,"  (1  Pet,  3:  22.)  f  Be- 
hold. This  was  surprising  to  them. 
^  Tlvo  men.  Now  that  Jesus  has  car- 
ried His  humanity  into  heaven,  the 
heavenly  beings  appear  on  earth  as 
men.  Now  that  He  has  become  the 
ladder,  as  Jacob  saw  it,  connecting  the 
two  worlds,  "  the  angels  of  God  as- 
cend and  descend  upon  Him,"  as  He 
foretold  them  that  they  should  see. 
(Johr.  1  :  51.)  These  were  doubtless 
angels — as  Luke  has  described  them, 
(Luke  24  :  4,)  and  probably  enough 
they  were  the  same  angels  as  appeared 
after  the  llesurrection,  explaining,  di- 
recting ai'.i  comforting  tkem.     Matt. 


28  :  5.  It  has  been  suggested  that 
these  "two  men"  may  have  been  Moses 
and  Elias,  who  appeared  at  the  Trans- 
figuration, Luke  9  :  31 ;  Matt.  17  : 
3.  Tf  In  white  apparel.  This  is  the 
heavenly  dress — a  symbol  of  purity — 
"raiment  white  as  snow,"  (Matt.  28: 
3;  Rev.  1 :  14;)  "white  robes,"  (Rev. 
7  :  9,  13,  14;  15  :  6;)  "linen,  clean 
and  white,  which  is  the  righteousness 
of  saints."  (Rev.  19  :  8.)  Observe. 
— They  who  look  steadfastly  after  Jesus 
shall  have  heavenly  communications 
and  directions,  and  shall  be  comforted 
in  the  view  of  His  second  coming  in 
glory. 

ll.  Which  also  said.  They  not  only 
appeared,  but  they  spake  to  them  iu 
comforting  words,  as  at  the  Resurrec- 
tion— as  ministering  spirits  to  the  heirs 
of  salvation.  Heb.l  :  14.  ^Yemenof 
Galilee.  This  mode  of  address  may 
have  been  intended  to  show  that  they 
were  recognized  by  the  angels,  and 
their  history  known  to  them,  that  thus 
their  Divine  authority,  as  God's  mes- 
sengers to  them,  might  be  manifest.  It 
would  also  remind  them  of  their  lowly 
origin — their  call  to  be  Christ's  Disci- 
ples, and  their  consequent  obligation 
to  obey  Him,  checking  thus  their  am- 
bitious thoughts.  It  would  also  hint  to 
them  of  their  human  relations,  (''men, 
Galileans,")  that  thus  they  might  not 
be  gazing  idly  into  heaven — as  if  wait- 
ing there  for  Him  to  return — but  be 
about  their  work  as  men  in  the  various 
actual  relations  of  life.  ^  Why  .ftand 
ye?  If  these  were,  indeed,  the  very 
same  angels  who  appeared  at  the 
sepulchre  and  charged  the  Disciples 
who  lingered  around  the  tomb,  to  has- 
ten and  meet  Him  in  the  mountain  of 
Galilee  where  He  had  appointed,  they 
then  asked,  "Why  seek  ye  the  living 
among  the  dead?"  (Luke  24  :  6.| 
Now,  the  questicn  is,  why  seek  ye  the 
heavenly  among  the  earthly?     "  He  ii 


A.  D.  30.] 


CHAP,  I. 


3S 


12  "Then  returned  they  unto  Jerusalem  from  the  mount  ^^^^^*'^' 
called  Olivet,  which  is  from  Jerusalem  a  sat  bath  daj's 
journey. 


not  here.  He  is  risen,  as  He  said." 
Andjust  asthey  then  told  the  Disciples 
where  they  would  find  Him,  so  here 
they  tell  them  when  and  how  they  may 
expect  Him  visibly  again.  ^  Into 
heaven.  They  tell  the  Disciples  first 
where  Jesus  had  gone,  or  was  *'  taken 
up" — ^'■into  heaven.'^  This  was  most 
important  for  them  to  know.  So  He  de- 
clared to  Mary,  "I  ascend  unto  my  Fa- 
ther and  your  Father,  and  to  my  God 
and  your  God."  See  John  13  :  1  ;  20 : 
17.  Thither  they  might  follow  Him  in 
meditation,  confidence  and  prayer,  and 
thither  they  might  look,  in  Christian 
hope,  awaiting  joyfully  His  return. 
If  they  should  ever  be  tempted  to 
doubt  the  identity  of  His  person,  it  is 
here  assured  to  them  that  ^'•this  same 
Jesus^'' — the  very  one  whom  they  had 
known  and  loved,  and  whom  they  had 
seen  as  crucified  and  risen — whom  also 
they  had  just  now  beheld  ascending  to 
heaven — should  ?"eturn  again.  ^  So, 
come — [thus) — in  like  manner,  as — that 
is,  visibly — in  human  form — and  in  a 
cloud.  Luke  21  :  27;  Matt.  17  :  4; 
24  :  30.  "Behold,  He  cometh  with 
clouds,  and  every  eye  shall  see  Him." 
(Rev.  1:7.)  "It is  not  here  said,"  says 
13engel,  "  that  they  who  saw  Him 
ascend,  should  see  Him  return.  Yet 
between  the  Ascension  and  the  glorious 
Second  Advent,  no  event  is  here  inter- 
posed— so  that  these  two  are  connected. 
Therefore,  properly  enough,  the  Apos- 
tles, prior  to  the  giving  of  the  Apoca- 
lypse, regarded  the  day  of  Christ  as 
very  near.  And  it  comports  with  the 
majesty  of  Christ,  that  He  should  be 
looked  for  the  whole  time  between  the 
Ascension  and  the  Advent,  without  in- 
termission." Observe. — The  Romish 
notion  of  Christ's  bodily  presence  in 
the  Mass,  is  here  shown  to  be  false — 
since  the  man  Christ  Jesus,  in  the  per- 
Bonality  of  His  human  nature  ascended, 
there  to  remain  till  He  shall  come  to 
judge  the  quick  and  the  dead.  Other 
«*  comings"  -of  Christ  are  spoken  of  in 


Scripture  before  that  glorious  Second 
Advent  in  human  form.  But  they  aie 
comings  in  power,  as  at  Pentecost,  and 
at  the  destruction  of  Jerusalem,  though 
not  in  visible  human  form.  Observe, 
As  His  Ascension  was  His  glorious  en- 
throning on  high,  His  Second  Advent 
would  plainly  be  the  restoration  of  the 
kingdom  to  Israel.  This  would  be  the 
"restoration" — or  "restitution,"  (the 
same  word  in  Greek,  ch.  1  :  4  and  3  : 
21,)  promised  by  the  mouth  of  all  Hia 
holy  prophets  since  the  world  began. 
"  He  shall  come  to  be  glorified  in  Hia 
saints,  and  to  be  admired  in  all  them 
that  believe,"  2  Thess.  1  :  10  — the 
true  Israel,  John  1:  12. — "Thus  the 
Ascension  opens  to  the  Disciples  the 
future  at  a  stroke — as  well  when  they 
look  to  what  they  have  to  do,  as  when 
they  ask  what  they  have  to  hope — and 
as  the  Evangelist  Luke  composes  hia 
introduction  under  this  impression,  he 
affords  at  one  glance  the  most  sublime 
insight  into  the  whole  course  of  the 
following  events."  Observe. — Angel-a 
were  the  first  to  proclaim  His  Incarna- 
tion and  Resurrection,  and  now  they 
are  the  first  to  proclaim  His  Ascension 
and  Second  Advent.  Ai-e  they  not  all 
ministering  spirits,  &c.     Heb.  1  :  14. 

^  2.     The  Last  Preparation. — Jem- 
salem.     Ch.  1 :  12-26. 

The  Prayer  Meeting  of  the  120  Disciples, 

This  section  proceeds  to  narrate  the 
actual  compliance  of  the  Disciples  with 
the  command  of  our  Lord,  (see  vss.  4-8,) 
and  thus  leads  us  onward  to  the  great 
results  recor<led  at  the  opening  of  ch. 
2.  As  yet,  therefore,  all  is  in  prepa^ 
ration.  The  starting  point  of  the  new 
state  of  things  is  to  be  the  Advent  of 
the  Holy  Spirit,  and  th-eir  reception  of 
the  gift  according  to  the  promise,  vs.  8, 

12.  The?i  returned  they  unto  Jerusa- 
lem "  with  great  joy,"  Luke  24  :  52 — 
and  prompLy,  it  would  seem,  as  sooi 


M 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  3(X 


Kch.0:S7,  39, 

and  20:  8. 
y  Matt.  10:2, 


«  Luke  6: 15. 
a  Jude  1. 


13  And  when  they  were  come  in,  they  went  up  ^  into 
an  upper  room,  where  abode  both  ^  Peter,  and  James,  and 
John,  and  Andrew,  Philip,  and  Thomas,  Bartholomew,  and 
Matthew,  James,  the  son  of  Alpheus,  and  *  Simon  Zelotes, 
and  *  Judas  the  brother  of  James. 


as  they  received  this  message  from  the 
angels — and  in  obedience  to  the  Divine 
direction.  Must  they  not  have  gone  to 
the  Holy  City  fuH  of  hope,  bent  on, and 
waiting  for,  the  promise  of  the  Father, 
as  the  fulfillment  of  their  long  cher- 
ished desires?  ^  The  Mount  called 
Olivet — called  Olive  Yard — the  "Mount 
of  Olives."  Luke,  in  the  Gospel  His- 
tory, had  spoken  of  the  Ascension  as 
from  Bethany,  Luke  24  :  50.  This 
was  on  the  eastern  declivity  of  Olivet, 
and  not  on  the  summit  nor  the  slope 
overlooking  Jerusalem.  But  the  dis- 
trict of  Bethany  extended  beyond  the 
town  itself  tov^^ard  the  summit  of  Olivet. 
Luke  here  gives  the  distance  of  the 
mountain  from  the  city,  rather  than 
the  distance  of  Bethany.  This  would 
furnish  a  general  idea  of  the  locality. 
Yet  he  seems  to  have  jin  object  in  stat- 
ing the  distance  as  being  "  a  Sabbath 
day^s  journey'''' — and  this  might  be  to 
give  a  more  precise  account  than  that 
in  the  Gospel  History,  and  would  seem 
to  show  that  that  "  distinct  of  Betha- 
ny" from  which  He  ascended  was  with- 
in the  limits  of  the  Sabbath  day's  jour- 
ney. This  was  a  sacred  limit — the 
outermost  boundary  of  the  camp  in  the 
wilderness,  measured  on  any  side  from 
the  tabernacle — and  hence  it  was  the 
utmost  distance  which  the  Israelites 
might  travel  for  worship.  Monnt  Oli- 
vet— the  spot  so  frequented  by  our 
Lord  on  Sabbaths  and  other  days,  is 
here  declared  to  be  within  this  sacred 
limit — within  the  holy  boundary  line 
for  sacred,  devotional  acts,  or  for  the 
Sabbath's  travel  to  worship.  (In  Luke 
24:  52,  it  is  said  they  worshiped  Him.) 
This  distance  was  seven  and  a  half 
furlongs,  or  three-fourths  of  a  mile. 
But  the  town  of  Bethany  was  fifteen 
furlongs,  (John  11 :  18,)  and  Josephus 
gives  the  distance  of  Mount  Olivet  as 
either  five  furlongs  or  six,  according 
to  the  point  measured  £rom.  The  read- 


ing is  literally,  ''which  (the  Mount)  is 
niyh  to  Jerusalem,  having  (amounting 
to)  a  Sabbath  day's  journey.''^  The 
Mount  of  Olives  is  here  spoken  of  ra- 
ther than  Bethany,  because  of  the  pro- 
phecies vrhich  mention  it  as  the  scene 
of  most  glorious  manifestations  of  God. 
Ezekiel  saw  "  the  glory  of  Jehovah"  as- 
cending and  departing  from  the  temple 
at  Jerusalem,  and  again  descending 
and  standing  on  the  mountain  on  the 
east  side  of  Jerusalem,  Ezek.  11:  23. 
It  was  in  the  attitude  of  departing  and 
at  the  same  time  remaining.  This  was, 
indeed,  the  case — that  while  He  visibly 
withdrew  from  His  Church,  He  would 
be  present  by  His  Spirit.  Ezekiel  has 
abundantly  set  forth  this  advent  and 
work  of  the  Spirit  in  the  Church — 
making  the- dry  bones  live — sprinkling 
clean  water  upon  Israel  to  make  them 
clean,  &c.,  Ezek.  36  :  25.  So  Zecha- 
riah  sees  Mount  Olivet  as  the  spot  of 
that  final  and  wonderful  manifestation 
of  the  Messiah,  (Zech.  14  :  4,)  which 
should  confound  His  enemies.  "The 
Church  of  the  Ascension/'  so  called,  on 
the  summit  of  Olivet,  is  somewhat 
more  than  six  furlongs  from  the  city — 
though  we  have  no  good  ground  for 
fixing  upon  that  very  spot  as  the  true 
locality,  any  more  than  for  believing 
that  the  print  which  they  show  in  a 
stone  there,  resembling  the  track  left 
by  one's  foot  in  the  snow  or  sand,  is 
the  real  foot-print  of  our  Lord  at  tho 
Ascension,  as  they  assert.  It  may  be 
that  Luke,  in  this  notice,  means  to  re- 
fer only  in  the  general  to  their  return 
to  Jerusalem,  and  states  that  they 
were  no  further  distant  than  Mount 
Olivet,  which  is  so  near  to  the  city  as 
to  be  only  a  Sabbath  day's  journey. 

13.  It  would  seem  that,  from  all  that 
Jesus  had  taught  them  about  the  king- 
dom of  God  during  the  forty  days,  (vs. 
3,)  and  from  the  explicit  statement 
and  direction  given  them,  (vss.  4,  S^ 


A.  D.  30.] 


CHAP.  L 


14  *  These  all  continued  with  one  accord  in  prayer  and  * 
supplication,  with  "=  the  women,  and  Mary  the  mother  of  55 
Jesus,  and  with  "^his  brethrcL. 


Luke  23 :  49, 

and  24:  10. 

d  Matt.  13:55. 


and  also  from  His  actual  Ascension, 
they  had  begun  to  understand  the  na- 
ture of  the  coming  events  so  far  as  to 
resort  to  prayer.  It  is  stated  in  Luke 
that  they  worshiped  Him  on  the  spot, 
before  their  return  to  the  city,  (Luke 
24:  52,)  and  now  they  seem  united 
and  earnest  in  their  supplication  (vs. 
14,)  for  the  power  to  come  from  the 
promised  descent  on  them  of  the  Holy 
Ghost.  ^  Whe?i  they  tcere  come  in  to 
Jerusalem  —  whither  they  returned 
"with  great  joy,"  as  Luke  tells  us, 
(Luke  24:  52,)  showing  their  joyful 
apprehension  of  what  they  were  to  ex- 
pect from  their  risen  Lord,  and  the 
great  change  in  their  views  since  the 
first  mention  of  His  going  away,  (John 
14.)  ^  They  went  up  into  an  upper 
room.  Literally,  the  upper  chamber, 
where  abode,  &c.  It  was  some  well 
known  place  of  religious  resort  for  the 
!^isciples,  probably  in  a  private  house, 
and  not  in  the  temple.  It  is  also  re- 
corded by  Luke  (24:  53,)  that  they 
were  continually  (that  is,  at  all  seasons 
of  stated  worship,)  in  the  temple. 
These  seem  to  be  distinguished  from 
each  other.  It  may  have  been  the  up- 
per chamber,  where  the  Last  Supper 
had  been  taken,  and  consecrated  by 
that  memorable  transaction,  (Matt.  26: 
18.)  That  was  a  "guest  chamber," 
provided,  according  to  the  custom,  for 
guests  at  the  Passover,  .and  it  may  have 
remained  in  their  use  until  Pentecost. 
^  Where  abode.  Literally,  lohere  were 
remaining — sojourning  usually.  This 
is  not  to  be  understood  of  actual  resi- 
dence and  habitation,  but  of  habitual 
resort  as  a  place  frequented  for  reli- 
gious purposes.  It  was  customary  in 
Jewish  houses  to  have  an  upper  cham- 
ber— sometimes  like  the  observatory  of 
a  modern  house,  rising  above  the  level 
of  the  flat  roof — for  exercises  of  devo- 
tion. It  was  often  a  large  apartment, 
like  a  hall,  and  fit  for  social  worship, 
(ch.  9:  37,  20:  8.)  They  did  not  all 
live  in  one  house.  John  19:  27.  It 
is  not  meant  that  r>ter,  and  the  rejt 


here  named,  were  already  there,  but 
that  these  all  resorted  thither  as  soon 
as  they  came  to  the  city  from  the  As- 
cension scenes.  See  ch.  9:  37;  Mark 
14:  15.  The  list  of  the  Apostles  is 
here  complete,  Judas  Iscariot  excepted. 
See  Luke  6:  13-16.  Peter,  and  James, 
and  John,  and  Andrew,  and  Philip, 
were  the  first  five  who  were  called, 
John  1 :  35,  &c.  *[[  Bartholomew. 
He  is  generally  regarded  as  the  same 
with  Nathaniel,  and  this  name  is  found 
answering  to  the  other  in  the  different 
lists.  ^  James.  It  is  still  common  in 
Syria  and  Palestine  to  designate  a  son 
by  the  name  of  his  father.  Literally, 
"James  of  Alpheus."  ^  Simon  Ze- 
lotes.  In  Matt.  10:  4,  called  "the  Ca~ 
nanite,''^  not  Canaanite — but  from  a  He- 
brew term  meaning  the  same  as  "  Ze- 
lotes"  in  Greek,  or  a  zealot  in  English 
— probably  from  his  former  zeal  in 
support  of  Judaism,  and  so  called  to 
distinguish  him  from  Simon  Peter. 
See  Luke  6:  15.  The  name  was  not 
applied  to  a  political  sect  until  after- 
wards. ^  Judas.  Literally,  Judas  of 
James,  The  term  brother  is  supplied, 
because  it  is  known  that  this  was  the 
relation.     .Jude  1. 

14.  These  all  continued — were  continu- 
ing. Here  they  were  wont  to  meet  for 
prayer.  See  vs.  15.  Their  earnest- 
ness and  unanimity  in  prayer  is  hero 
recorded.  It  is  only  such  whom  the 
Master  hears — and  hence  it  is  here 
given,  in  preparation  for  the  narrative 
of  the  successful  result.  The  term 
here  used  is  elsewhere  rendered  "con 
tinning  instant"  in  prayer,  Rom.  12: 
12.  "Attending  continually"  upon  thi? 
very  thing,  Rom.  13:  6.  f  With  one 
accord.  This  term  is  frequently  used 
in  the  History,  and  is  applied  to  their 
worship  in  public  assembly.  It  means 
really  the  same  as  unanimously,  and 
signifies  their  entire  harmony  of  pur- 
pose and  desire.  ^  In  prayer,  &c. 
Literally,  in  the  prayer  and  the  suppli- 
cation, viz,  which  they  were  engaged 
in.     This  intimates  that  all  the  pray«f 


«8 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


15  Tf  And  in  these  days  Peter  stood  up  in  the  midst  of 
the  disciples,  and  said,  (the  number  "of  names  together 
were  about  an  hundred  and  twenty,) 


and  enti'eaty  wo-ald  be  with  a  distinct 
aim,  and  would  be  of  small  account 
without  harmony  and  unity  among 
themselves;  and  it  also  points  to  the 
prayer  as  the  great  business  before 
them,  and  that  which  was  commanded, 
and  the  only  means  of  obtaining  the 
blessing.  1  With  (the)  loomen,  i.  e. 
those  who  had  been  spoken  of  by 
Luke,  (8  :  2,  3,)  where  he  names  sev- 
eral and  speaks  of  many  others.  Some 
of  the  number  were  doubtless  Mary 
Magdalene,  Mary  the  mother  of  James 
and  Joses,  the  mother  of  Zebedee's 
children,  Joanna  the  wife  of  Chuza,  and 
Susanna.  It  would  be  natural  to  ex- 
pect those  who  had  been  last  at  the 
cross  and  first  at  the  sepulchre,  to  be 
present  now:  and  hence  when  the  wo- 
men are  spoken  of,  it  is  not  necessary 
to  name  them.  "  The  women  who  fol- 
lowed Him  from  Galilee" — the  "  daugh- 
ters of  Jerusalem" — *<the  Marys" — 
these  were  they.  There  is  no  ground 
for  understanding  this  term  to  mean 
"the  wives"  of  the  Apostles,  though 
we  know  that  some  of  them  (as  Peter, 
Matt.  8:  14;  1  Cor.  9:5,)  had  wives, 
who  were  probably  present  if  they  had 
them  now.  ^  And  Mary.  Our  Lord's 
mother  is  here  mentioned  for  the  last 
time — and  her  name  is  added  here  with 
emphasis — as  if  to  prevent  any  such 
superstition  as  that  of  the  Romanists, 
who  pay  worship  to  her  as  the  Queen 
of  Heaven.  She  is  here  particularly 
named  as  one  of  the  praying  Disciples, 
and  not  claiming  any  superior  rank 
among  them — acting  with  them  as  a 
Disciple  of  her  exalted  Son,  and  a  be- 
liever in  his  proper  Godhead.  "Who 
would  ever  dream  of  her  having  or 
claiming  any  rank  with  Him  as  an  In- 
tercessor or  Mediator?  Who  could 
justly  suppose  that  she  who  hei-e  prays 
to  Hira  as  the  only  Mediator,  would 
?eceive  the  prayers  of  the  Church  as 
if  she  were  Divine  and  a  Goddess! 
^  His  brethren.  If  James  and  Jude 
among  the  twelvj  were  brothers  of  our 
Lord,  (or  either  of  them,}  as  some  sup- 


pose, then  these  refer  to  the  rest  of 
His  brethren  who  are  spoken  of  in 
John  7:5,  as  not  believing  in  Him, 
Some  understand,  however,  from  the 
language  here,  that  none  of  his  breth- 
ren could  have  been  among  the  twelve ; 
though  this  does  not  necessarily  follow. 
They  may  be  mentioned  here  so  partic- 
ularly to  show  the  change  that  had 
taken  place  in  their  views  and  feelings 
since  that  period  when  they  were  spo- 
ken of  as  unbelieving,  {^See  Notes  on 
John  7:  5.) 

Designation  of  an  Apostle  in  the  room 
of  Judas. 

15.  In  those  days.  That  is,  between 
the  Ascension  and  the  Pentecost — a  pe- 
riod of  ten  days.  T[  Peter  stood  up — ■ 
literally,  standing  up — he  said.  Peter, 
from  the  forwardness  and  impetuosity 
of  his  nature,  or  from  the  fact  of  hia 
having  been  the  first  designated  as  ^n 
Apostle  by  the  significant  new  name 
Cephas,  which  he  was  to  have,  (John 
1 :  42,)  is  found  taking  the  lead  in  these 
early  transactions.  This,  however,  is 
quite  a  diiFerent  thing  from  any  pri- 
macy or  supremacy  in  rank  among  the 
Apostles,  of  which  we  find  no  trace  in 
the  Scriptures,  but  quite  the  contrary. 
^  The  number  of  the  names.  That  is, 
the  number  of  the  persons,  as  the  list 
or  roll  of  persons  present  gives  the 
"names."  (See  Rev.  3:4;  11:13.) 
The  terms  here  rendered  ^^  together" 
(ettc  to  avTo)  may  mean  at  (in)  the  same 
place,  or  at  the  same  time,  or  with  the 
same  object.  The  first  of  these  is  here 
meant,  and  the  idea  is  conveyed  that 
this  was  only  the  number  who  theu 
and  there  assembled,  and  not  the  whole 
number  of  Disciples.  In  1  Cor.  15:  0. 
Jive  hundred  are  spoken  of.  This  aso 
senibly  may  not  include  even  all  the 
Disciples  at  or  near  Jerusalem.  The 
greater  number  were  doubtless  in  Gal- 
ilee. It  is  not  to  be  supposed  that  all 
the  scattered  Disciples,  from  all  quar- 
ters, were  present  at  the  Ascension, 
nor  is  it  necessary  to  conclude  that  alJ 


A.  D.  30.] 


CHAP.  I. 


39 


16  Men  and  brethren,  this  scripture  must  needs  have 
been  fulfilled,  'which  the  Holy  Grhost  by  the  mouth  of  ^^uts-is. 
David  spake  before  concerning  Judas,  « which  was  guide  Sohn^isTs*^* 
to  them  that  took  Jesus. 


who  witnessed  that  scene  returned  to 
Jerusalem.  If  it  be  asked,  "  Where 
were  the  500  on  this  occasion,"  we 
might  ask.  Where  were  the  twelve  at 
the  Transfiguration  ?  Nor  need  we 
suppose  that  the  same  were  absent 
from  the  Pentecost.  We  can  know 
nothing  beyond  the  record.  It  is  plain 
that  there  was  an  accession  to  the 
group  who  gathered  at  first  in  the  up- 
per room,  (vss.  12,  13,)  and  we  infer 
that  the  Disciples  near  at  hand  in  the 
city  and  vicinity  were  gathered  by  the 
Apostles  to  their  meeting,  or  joined 
them  of  their  own  motion.  Besides, 
we  are  not  to  imagine  that  the  assem- 
bly was  always  the  very  same  during 
the  ten  days,  or  that  they  remained  all 
the  time  together,  but  re-assembled  at 
intervals  in  the  same  place,  as  in  any 
protracted  meeting,  continuing  stead- 
fastly and  unitedly  in  prayer.  The  num- 
ber present  at  the  time  of  this  discourse 
and  transaction  were  about  a  hundred 
and  twenty. 

16.  Men  and  brethren.  Lit.,  Men, 
brethren — that  is,  men  who  are  our 
brethren.  The  Syriac  reads,  "  Men, 
our  brethren."  So  in  v.  11,  "Men, 
Galileans."  This  is  a  common  mode 
of  address,  conciliatory  and  kind.  (See 
eh.  13  :  26.)  Sirs,  brothers.  In  this 
first  assembly  of  the  Church  for  the 
transaction  of  business,  an  Apostle  was 
to  be  designated  in  the  room  of  Judas 
the  traitor.  The  number  of  the  twelve 
had  been  strangely  broken  in  upon, 
and  a  sad  and  remarkable  vacancy  had 
occurred.  If  there  had  been  any  sig- 
nificance in  the  number  twelve  as  they 
were  chosen  by  our  Lord,  surely  now, 
when  they  were  to  go  forward  in  Apos- 
tolic work  to  the  ends  of  the  earth,  a 
first  necessity  would  be  this,  of  filling 
the  vacancy.  As  the  number  of  twelve 
had  reference  to  Israel,  like  that  of  the 
twelve  patriarchs,  so  now,  when  the 
kingdom  was,  indeed,  to  be  carried  for- 
wari  from  a  new  start  and  "restored" 


to  Israel,  the  full  number  was  necessa- 
ry for  the  full  work  of  the  Apostolio 
commission.  See  Matt.  10  :  5  ;  Luke 
22 :  30.  Hence  the  names  are  here 
given,  vs.  13.  Peter  introduces  the 
matter  to  the  attention  of  the  assem- 
bly, and  they  proceed  to  the  solemn 
duty.  He  gives  the  Scriptural  war- 
rant. Observe. — It  was  necessary  al- 
ways that  an  Apostle  be  chosen  by  the 
Lord  Himself,  see  ch.  1  :  2;  Luke  6: 
13  ;  John  6 :  70  ;  13  :  18  ;  15  :  16,  19. 
Hence  they  adopted  the  lot.  Yet  the 
other  Apostles  in  this  case  had  some- 
thing to  do,  and  the  body  of  Disciples 
had  also  a  part  to  take  and  a  voice  in 
the  election.  Hence  the  distinct  men- 
tion is  made  of  the  whole  number  of 
Disciples  present,  to  signify,  thus,  their 
equality  as  called  upon  to  express 
their  choice,  so  far  as  it  could  go. 
T[  This  Scripture  must  needs — [needed] — 
to  have  been  fulfilled.  He  refers  to  the 
part  of  the  prediction  already  accom- 
plished in  the  infamous  defection  and 
death  of  Judas.  The  term  here  used 
to  express  the  need  or  necessity,  is  ap- 
plied commonly  to  that  necessity  which 
there  is  from  the  Divine  plan  or  pur- 
pose. Hence  the  meaning  is,  that  the 
fulfillment  of  this  passage  of  Scripture 
was  necessary,  according  to  the  Divine 
plan.  This  refers  them  for  the  de- 
signation of  a  successor  also  to  the 
plan  of  God.  Even  the  traitorous 
fall  of  Judas  did  not  occur  contrary  to 
the  Divine  purpose ;  nor  shall  the 
gates  of  hell  ever  prevail  against  the 
Church.  Of  course,  it  is  not  meant 
that  Judas  was,  in  any  way,  compelled 
to  the  deed  by  God.  1  By  the  mouth 
of  David.  These  words  clearly  ac- 
knowledge the  writings  of  David  to  be 
the  words  of  the  Holy  Spirit,  speaking 
by  the  Psalmist,  using  "the  mouth  oi 
David,"  as  it  were,  to  speak  His  own 
words.  No  terms  could  more  distinct- 
ly set  forth  the  plenary  inspiration  of 
the  Scriptures,  2  Pet.  1 :  21,     \  Spal» 


iO 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


17  For  ^  he  was  numlbered  with  us,  and  had  obtained 


RMatt.  10:4. 

L,uke6:16. 

cu.'i2f'25,  and  p^^t  of  '  this  mioistrj. 
f Matt.y :  5,^?;  1^  '^  Now  this  man  purchased  a  field  with  Hhe  reward 
f'Matt.  26:10.  t)f  iuiquitj  J  and  falling  headlong,  he  burst  asunder  in 
2  Pet.  2:15.     |]^g  midst,  aud  all  his  bowels  gushed  out. 


before.  Literally,  predicted.  ^  Con- 
cerning Judas.  It  is  here  expressly 
said,  that  this  language  of  the  Psalm- 
ist was  spoken  concerning  Judas,  and 
was  a  prophecy  of  what  occurred  in 
his  case,  pointing  distinctly  to  what 
was  to  be  done.  The  prediction  is 
quoted  in  vs.  20.  T[  Guide — lit.,  Who 
became  leader  of  the  way.  See  Matt,  26  : 
47  ;  John  18:3.  Judas  was  the  ring- 
leader of  the  band — led  the  way — 
pointed  out  Jesus  by  a  signal,  so  that 
they  might  know  whom  to  seize. 

17.  For.  That  is,  Judas,  "being 
one  of  the  twelve,"  answered  to  the 
description  in  the  Psalm,  as  to  "his 
habitation"  and  "his  bishopric;"  and 
the  fulfillment  therefore  is  made  clear. 
Hence,  we  find  in  the  Gospel  narratives 
that  where  this  traitorous  transaction 
is  referred  to,  Judas  is  spoken  of  in 
these  terms  emphatically  as  one  of 
the  twelve,  (Mark  14:  20.)  And  we 
must  infer  that  this  language  is  used 
not  merely  to  call  attention  to  the  hein- 
ousness  of  his  offense,  but  to  the  words 
in  which  the  very  apostasy  was  pre- 
dicted. |[  Obtained  part.  Rather,  had 
obtained  the  lot,  inheritance,  appoint- 
ment or  office  of  this  ministry,  that  is, 
the  Apostleship.  Our  Lord  had  chosen 
Him  to  this  office.  The  term  here  ren- 
dered "part"  means  properly  "lot," 
and  is  the  term  from  which  we  have 
our  word  "clergy,"  implying  also  that 
it  is  an  office  appointed  by  God.  Yet 
the  term  as  here  used,  conveys  a  refer- 
ence to  the  allotment  of  the  land  of 
Canaan  among  the  twelve  tribes,  and 
"this  office  is  the  spiritual  antetype  of 
their  share  in  the  land  of  Canaan  under 
the  Old  Covenant.  Hence  the  use  of 
the  term  here  suggests  the  employment 
of  the  same  moans  for  allotting  the  va- 
cant portion,  as  in  the  Old  Testament 
had  been  commanded  in  similar  case." 
See  Numb.  26  :  52-56.  Observe.— It 
is  not  said  of  Judas  that  he  was  one  of 


God's  elect  people ;  but  only  that  he 
was  numbered  with  the  twelve,  and  ap- 
pointed to  this  office.  "Have  not  I 
chosen  you  twelve  and  one  of  you  is  a 
devil?"  (John  6:  70.)  Adam  was  ad- 
mitted to  the  most  intimate  relationa 
with  God,  yet  he  fell.  The  depravity 
of  our  fallen  nature  is  illustrated  in  the 
case  of  Judas.  His  testimony,  also,  to 
the  purity  of  our  Lord's  character  and 
life  was  valuable,  as  the  testimony  of 
no  prejudiced  friend,  but  of  an  enemy. 
His  fall  was  a  severe  trial  to  the  rest  of 
the  twelve :  and  the  results  of  the  be- 
trayal proved  that  the  gates  of  hell 
coiild  not  prevail  against  Christ's  king- 
dom. Observe. — If  Judas,  from  his 
high  post  of  privilege,  could  fall,  who 
could  not,  but  for  Divine  grace  ?  If  the 
fall  of  Judas  did  not  ruin  the  cause, 
what  defection  or  apostasy  can  do  it  ? 
18.  Noil)  this  [man.)  This  verse  and 
the  next  are  thought,  by  most,  to  be 
an  explanatory  passage  thrown  in  by 
Luke,  as  giving  some  additional  light;  . 
upon  this  sad  event.  It  is  not  seen 
how  Peter  should  have  introduced  it  in 
his  discourse,  when  the  facts  must  have 
been  so  familiar,  while  Luke,  as  a 
historian,  would  have  found  it  expedi- 
ent to  make  this  fuller  record.  But 
Peter  could  easily  be  supposed  to  make 
this  statement,  as  it  presents  the  facta 
in  a  very  peculiar  light  entirely  to  his 
point.  He  wishes  to  impress  this  idea 
that  Judas  met  with  his  awful  end  in 
the  very  field  which  he  had  bought  with 
the  price  of  blood,  and  in  this  sense, 
as  also  a  type  of  a  more  dreadful  and 
eternal  retribution,  he  "  went  to  hia 
own  place."  This  view,  accordingly, 
the  whole  assembly  take  of  it  from  Pe- 
ter's discourse,  (vs.  25.)  Judas  "jowr- 
chased" — rather,  obtained  or  acquired  by 
purchase,  (i.  e.  indirectly.)  Some  sup- 
pose that  in  a  spirit  of  avarice,  perhaps 
using  the  money  from  the  Lord's  treas-- 
ury,  he  was  led  to  buy  city  or  suburban 


A.D.  3D.] 


CHAP.  I. 


41 


19  And  it  was  known  unto  all  the  dwellers  at  Jerusalem ;  inso- 
much as  that  field  is  called  in  theix  proper  tongue,  Aceldama,  that  is 
to  say,  The  field  of  blood. 

20  For  it  is  written  in  the  book  of  Psalms,  °* Let  his  ♦»p^-c»=25. 


lots,  called  here  "a  field."  But  the 
narrative  in  Matthew  points  to  this 
same  field — having  the  same  name,  "the 
field  of  blood" — as  the  plot  bought  by 
the  priests  with  the  money  which  Ju- 
das got  from  them  for  the  betrayal  of 
our  Lord.  There  is  no  real  difficulty 
in  the  statement  that  Judas  bouglit  it, 
since  here  the  whole  transaction  is  spo- 
ken of  which  resulted  in  the  purchase. 
If  all  the  details  of  the  purchase  had 
been  given  by  Luke  here,  as  by  Matthew, 
(ch.  27,)  it  would  probably  have  been 
diiferently  worded.  But  speaking  of 
it  in  brief,  the  deed  was  that  of  Judas, 
the  purchase  was  made  with  his  money. 
Peter's  object  here  is  not  to  give  full 
particulars,  but  to  give  a  particular 
"view  of  the  transaction  to  which  he 
would  call  attention.  He  wishes  to 
show  the  Divine  retribution  following 
closely  on  the  heel  of  Judas'  trans- 
gression. Hence  he  represents  the  field 
that  was  purchased  with  his  money  and 
**  with  the  reward  of  iniguiiy"  as  pur- 
chased by  him — the  emphasis,  however, 
being  upon  the  terms  "  the  reward  of 
iniquity,"  called  in  Matthew  "the  price 
of  blood."  He  proceeds  to  state  the 
horrible  end  to  which  the  traitor  came, 
in  the  very  field  that  he  had  thus  made 
his  own,  and  which  by  his  broken  body 
(the  very  opposite  of  our  Lord's,)  was 
made  doubly  his  own,  the  home  of  his 
foul  and  defiling  corpse.  Siier  very 
plausibly  suggests  that  this  catastro- 
phe occurring  in  this  field,  as  is  here 
implied,  may  have  given  the  place  so 
vile  an  association  as  to  lead  to  its  be- 
ing (selected  for  a  stranger's  burying 
place,  as  being  defiled.  It  would  nat- 
urally enough  have  led  the  chief  priests 
to  fix  upon  it  when  they  wished  to 
make  such  use  of  Judas'  money.  They 
thus  bought  with  it  the  field  that  he 
bad  so  shockingly  set  apart.  Besides, 
it  is  very  common  for  one  to  be  spoken 
of  as  doing  himself  what  he  docs  by  tlie 
agfncy  of  another;  as  it  i8  virtually 
4* 


and  essentially  his  own  act,  and  he  ori- 
ginates it.  It  is  plain  that  Matthew's 
object  is  to  give  a  more  particular  ac- 
count of  the  purchase,  and  Peter's  of 
the  death.  There  is  no  disagreement 
between  the  narratives.  This  shocking 
incident  given  by  Peter  is  added 
here,  as  it  falls  in  with  his  point  of  ar- 
gument. Doubtless  Judas  hung  him- 
self as  Matthew  states,  and  then  hia 
body  fell,  probably  from  the  edge  of 
the  precipice  at  the  valley  of  Hinuom, 
and  hurst  asunder  in  the  midst,  so  that 
all  his  boivels  gushed  out. 

19.  This  was  related  as  a  fact  per- 
fectly well  known  to  all  the  inhabitants, 
so  that,  indeed,  the  field  obtained  the 
name  of  Aceldama.  In  Matthew  it  is 
said,  after  the  whole  narrative  of  the 
hanging  and  purchase  is  given,  "Where- 
fore that  field  was  called  '  the  field  of 
blood'  unto  this  day."  It  was  so  called 
in  their  proper  peculiar  tongue,  that 
is,  the  Syro-Chaldaic,  and  the  name  is 
composed  of  two  words  meaning  this. 
Directly  across  the  deep  ravine  of  Hin- 
nom,  opposite  the  foot  of  Zion,  we 
climbed  up  the  steep  bank  where  the 
vaults  and  grave-stones  still  mark  the 
infamous  spot.  See  Jer.  18  :  17,  to 
which  there  is  an  allusion  in  the  name 
*^  Potter's  field,"  or  the  Prophet  alludes 
to  the  name.  In  Jer.  19  :  G,  we  are  re- 
ferred to  "Tophet,"  and  in  Jer.  19:  26, 
to  the  "Valley  of  Hinnom,"  and  both 
names  carried  with  them  "of  old"  an 
association  of  foulest  impurity,  (2 
Kings  23:  10.)  In  later  times  the 
curse  of  Jehovah  was  fixed  upon  the 
place  by  the  word  of  the  prophets  Jer- 
emiah and  Zechariah,  Jer.  19:6; 
Zech.  11  :  13.  And  this  abomination 
was  fastened  to  it  even  to  New  Testa- 
ment times..  Observe. — Judas,  as  the 
price  of  his  wicked  gains  and  barters, 
obtained  this  "inheritance,"  instead 
of  happiness  and  his  high  office. 
"  What  shall  it  profit  a  man,"  &c. 

20.  For.      That  is,   all   this  tock 


42 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


iio^Sufof    Habitation  be  desolate,  and  let  no  man  dwell  therein  :  and 
charge  n  j^jg  ||  blshoprick  let  another  take. 

21  Wherefore  of  these  men  which  have  companied  with  ns  all  the 
time  that  the  Lord  Jesus  went  in  and  out  among  us, 


place  in  fulfillment  of  the  prophetic 
passages  in  the  Psalms.  The  predic- 
tion is  now  given  to  -which  Peter  refers 
in  vs.  16.  This  is  founded  on  Psalm 
69,  which  is  Messianic,  (see  John  2  : 
17 ;  Matt.  27  :  34,)  referring,  through 
David  and  his  kingdom  and  its  foes, 
to  Christ's  kingdom  and  its  enemies. 
In  the  Psalm  the  words  are  in  the  plu- 
ral, and  the  enemies  are  refei'red  to  as 
a  class  in  all  time.  Judas  being  the 
leader  of  Christ's  foes,  the  Apostle 
i^ees  the  words  fulfilled  in  him,  and 
puts  them  in  the  singular.  Ps.  109  is 
also  here  referred  to,  where  one  adver- 
sary is  more  specially  pointed  out. 
The  passage  has  its  fulfillment  in  eve- 
ry ringleader  of  Christ's  enemies,  but 
it  had  a  remarkable  fulfillment  in  Ju- 
das, the  betrayer  of  our  Lord  to  death. 
The  Holy  Spirit  had  this  event  in  mind, 
and  put  this  passage  on  record,  with  a 
view  to  this  case  as  an  eminent  accom- 
plishment of  these  prophetic  words. 
This  sentence  is  here  quoted  by  Peter, 
(Ps.  69  :  25,)  to  shoAV  that  it  was  here 
divinely  signified  that  a  successor 
should  be  chosen  in  the  room  of  this 
foe,  on  whom  the  curse  of  degradation 
was  pronounced.  In  the  swift  and 
awful  degradation  which  had  been  so 
publicly  pronounced  upon  Judas,  in 
his  shocking  death,  Peter  would  have 
the  assembly  see  the  Divine  retribu- 
tion, and  mark  also  the  Divine  direc- 
tion. David,  the  "Lord's  anointed" 
of  the  Old  Testament,  had  used  this 
language  in  regard  to  his  enemies, 
which  were  also  enemies  of  the  Church, 
and  now,  of  "  the  Son  of  David." 
][  His  habitation.  This  curse  is  pro- 
nounced upon  the  ungodly  leader  and 
representative  of  Christ's  foes  —  that 
his  dwelling  become  dexolate.  The  He- 
brew adds  in  the  parallel  clause,  "And 
let  none  dwell  in  their  (his)  tents."  That 
is,  let  his  abode  be  broken  up,  and  his 
family  and  friends  be  scattered.  \  Let 
T/nother      This  pa*t  of  the  passage  is 


taken  from  Ps.  109  :  8,  and  is  quoted 
by  Peter  as  directing  to  the  course 
now  to  be  pursued  by  the  assemlily — 
namely,  to  choose  anotiier  to  take  the 
"o;^'ce,"  or  overseership,  which  Judas 
had  vacated.  The  term  rendered  here 
''bishoprick'*  is,  in  the  Greek  and  Hebrew, 
a  term  for  the  duties  of  a  chief  oMce 
in  the  Church,  having  the  oversight  of 
its  affairs.  It  is  based  on  the  term 
rendered  "bishop"  in  our  version  — 
and  this  is  found  to  be  used  in  the 
same  sense  as  "  presbyter" — for  the 
bishop  in  the  time  of  the  Apostles  was 
clearly  the  same  as  a  presbyter  or  el- 
der. See  ch.  20 :  28,  where  the  elders, 
or  presbyters,  are  addressed  thus, 
"Take  heed  unto  yourselves,  and  to 
all  the  flock  over  which  the  Holy  Ghost 
hath  made  you  overseers" — "  bish- 
ops." And  Peter  says  of  himself, 
"  Who  am  also  an  elder — a  presby- 
ter," (1  Pet.  5:  1,)  The  "presby- 
ters" were  "  bishops" — that  is,  bish- 
ops of  a  single  church — simply  minis- 
ters, and  not  a  class  of  ministers  set 
over  other  and  inferior  ones.  Here, 
however,  the  term  is  used  in  its  gene- 
ral, wide  sense,  of  chief  ofiice  in  the 
Church.  This  clause,  therefore,  points 
them  to  the  propriety  of  going  for- 
wai-d  to  fill  the  vacanc3\ 

21.  The  Apostle,  having  now  given 
the  Scriptural  warrant,  proceeds  to 
state  some  of  the  requisite  qualifica- 
tions for  a  successor  to  Judas.  He 
must  have  the  same  distinction  as  the 
first  twelve,  of  whom  Christ  said,  tJiat 
they  should  bear  witness  of  Him  be- 
cause  they  liad  been  with  Him  from 
the  beginning,  (John  15  :  27.)  See, 
also,  INIark  3:14.  T[  Companied.  This 
was  requisite,  in  order  that  he  might 
be  qualified  to  bear  witness  of  Christ's 
Life,  and  Death,  and  Resurrection,  from  | 
his  own  personal  knowledge.  Peter  ' 
may  here  refer  to  the  seventy  Disci- 
ples. He  must  have  companied — assO' 
ciatedwith  us — "  all  tlie  time,"  not  merely 


A.  D.  30.] 


CHAP.  I. 


48 


22  •Beginning  from  the  baptism  of  John,  unto  that  ^^^^'J.^^'- 
same  day  that  ^he  was  taken  up  from  us,  must  one  be  fs"!^"^^'""' 
ordained  ^  to  be  a  witness  with  us  of  his  resurrection.  en.  4:33. 


from  a  late  period,  nor  at  intervals. 
It  was  necessary  for  an  Apostle  to 
have  had  such  close,  familiar  acquaint- 
ance with  Christ,  from  habitual  inter- 
course, all  the  while  He  "  icent  in  and 
out  among"  them — that  is,  lived  with 
them.  Thus  only  could  he  be  a  well- 
qualified  witness,  Paul,  indeed,  was 
an  exception,  and  he  was  miraculously 
informed  and  qualified. 

22.  Begimiing.  This  refers  to  Christ, 
whose  intercourse  with  them  is  here 
referred  back  to  the  time  of  John's  bap- 
tism—  that  is,  John's  ministry — from 
the  time  or  date  of  its  close,  whenChrist'  s 
public  ministry  commenced.  The  min- 
istry of  John  is  called  his  ^'baptism,'' 
(as,  "  The  baptism  of  John,  whence 
was  it?"  Matt.  21  :  25,)  and  this  date 
was  also  connected  with  John's  baptiz- 
ing of  our  Lord,  which  introduced  His 
public  ministry.  Matt.  4:  12-17;  Luke 
20 :  4.  It  was  from  this  point  that  the 
Apostolic  testimony  must  needs  com- 
mence. And  it  must  extend  to  ^'that 
same  day  in  which  lie  was  taken  up," 
at  His  Ascension.  This  would  include 
His  entire  ministry ;  and  it  was  necessa- 
ry that  they  should  be  witnesses  of  the 
whole.  ^  Must  one.  The  term  here 
for  "  jnusi"  is  used  to  express  that  ne- 
cessity which  there  is  in  the  Divine 
plan  and  piirpose.  God's  plan  so  re- 
quires. ^  Ordained — lit.,  one  must  be- 
come— be  constituted — be  made.  ^  Wit- 
ness. An  official  witness — one  whose 
office  it  should  be  to  bear  witness  or 
testify  "  of  His  Resvrrection."  This 
was  that  great  event  which  set  the 
Boal  upon  Clixist's  work,  and  proved 
His  Divine  mission ;  and  hence  it  was 
this  groat  historical  fact  which  was  to 
be  borne  witness  of  by  the  Apostles, 
as  at  the  basis  of  this  supernatural  sys- 
tem Obseuve — Christianity  is  found- 
ed on  FACTS  connected  with  the  life, 
death  and  rising  from  the  dead  of  a 
real  Person.  These  facts  were  always 
abundantly  attested  by  competent, 
Irell- (qualified  and  undoubted  witness- 


es. And  the  whole  system  of  Chr£- 
tianity,  with  all  its  miraculous  facts, 
is  as  much  matter  of  history,  as  any 
thing  of  which  we  have  any  historical , 
knowledge.  The  great  event  of  the 
Resurrection,  miraculous  as  it  was,  was 
still  a  simple  historical  fact ;  and  it  is 
as  much  matter  of  history  as  any  other 
fact  ever  recorded  in  history.  It  is 
impossible,  therefore,  to  separate  the 
miracles  from  Christianity.  The  very 
Incarnation  of  Christ,  as  well  as  His 
Resurreciion,  was  a  miracle.  And, 
with  all  its  miracles,  Christianity  has  a 
historical  basis  that  cannot  be  moved. 
The  proofs  are  greater  than  belong 
to  any  other  system.  Its  records  are 
more  accurately  handed  down  and 
more  fully  searched  and  sifted  than 
any  others.  And,  altogether  apai't 
from  any  other  question,  (as  the  in- 
spu'ation  of  the  Scriptures,  &c.,) 
peculiar  to  Christianity,  it  rests  as  a 
supernatural  system,  upon  an  unshaken 
basis  of  history.  The  Apostle  ap- 
pealed to  the  principal  cities  and  com- 
munities in  that  enlightened  age,  as  to 
i  the  fact  of  the  abundant  miracles 
wrought  among  them  by  God  in  con- 
firmation of  their  preaching.  And 
these  facts  were  never  denied  nor  dis- 
puted. See  ''Restoration  of  Belief." 
(See  2  Cor.  12:12.)  Obseeve— The 
special  and  peculiar  work  of  the  Apos- 
tles is  here  mentioned.  They  were  to 
be  witnesses  of  Christ's  Resurrection.  Of 
course,  then,  their  office  was  confined 
to  that  age.  They  could  have  no  suc- 
cessors as  Apostles,  for  none  after  their 
time  could  go  forth  as  eye-witnesses 
of  Christ's  Resurrection.  Paul  was 
enabled  to  do  so  because  it  was  grant- 
ed to  him  by  miracle  to  see  the  Risen 
Lord.  And  this  he  makes  the  ground 
of  his  claim  to  the  Apostleship,  (1  Cor- 
9:1.)  Observe — The  Resurrection  of 
Christ  is  recognized  in  the  New  Testa- 
ment as  a  fundameubil  doctrine,  and 
the  crowning  proof  of  Christ's  mission^ 
John  5:  22,  Rom.  1 :  4;  4:  24 :  10;  T< 


44 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D. 


•  1  Sam.  16: 7. 

IClirou.  28:9, 
and  '29 :  17. 
Jer.  11 :  ^0,  and 
^7 :  Ul. 
Ih.  15:8. 
Rev.  2 :  23. 


23  And  they  appointed  t\To,  Joseph  called  'Barsabas, 
who  was  surnamed  Justus^  and  Matthias. 

24  And  they  prayed,  and  said,  Thou,  Lord,  •  which 
knowest  the  hearts  of  all  men,  shew  whether  of  these  two 
thou  hast  chosen, 


23.  They  appointed  two.  Literally, 
they  placed — *^pvt  up,^^  as  we  say — set 
forth,  as  candidates,  two  persons.  It 
is  not  the  Apostles  who  did  this,  but 
the  whole  assembly  whom  Peter  had 
just  addressed.  They  had  been  oon- 
vinced  by  his  discourse,  and  especially 
from  the  Scripture,  that  it  was  neces- 
sary to  fill  the  vacancy  in  the  twelve, 
and  this  is  the  way  in  which  they  pro- 
ceeded. It  is  clear  that  the  membership 
were  held  to  be  on  an  equal  footing  in 
regard  to  their  vote  or  lot  here.  The 
same  entire  body  of  members  present 
proceed  to  pray,  (vs.  24,)  and  then  to 
east  the  lots,  (vs.  26.)  They  thus 
recognize  the  necessity  of  the  Divine 
choice  in  case  of  an  Apostle,  (Luke  3 : 
13;  John  6:  70;  13:  18;  15:  16-19; 
chs.  1,  2,)  and  for  their  part  they 
nominate  two  from  those  most  abun- 
dantly qualified.  They  pray  to  God,  to 
whom  they  refer  the  decision,  and  so 
they  cast  the  lot,  as  a  mode  of  indica- 
ting tJie  Divine  choice.  Of  coui'se  this 
election  of  an  Apostle  is  altogether  a 
peculiar  case,  and  hence  this  casting 
of  lots  is  no  example  for  Church  action 
in  our  time.  The  Apostolic  office,  with 
its  miraculous  gifts,  was  temporary, 
and  does  not  now  exist.  And  hence, 
we  read  of  no  election  afterwards  by 
this  method.  "  When,  therefore,  finally 
not  more  than  two  were  found,  and  set 
forth  as  worthy  of  consideration,  the 
matter  had  been  brought  to  the  point 
at  which  the  assembly  could  proceed 
no  further  of  itself,  and  without  trench- 
ing on  the  prerogatives  of  the  Lord." 
"Hither,"  says  Bongel,  "the  faithful 
could  arrive  with'  their  counsel,  not 
further.  Therefore,  here,  at  length, 
the  lot  commences."  Now,  however, 
the  active  part  of  the  Church  in  the 
election  proceeds,  in  the  way  of  prayer 
to  their  Ascended  Lord,  entreating 
Him  to  signify,  by  means  of  the  lot, 


which  of  the  two  He  chose.  Tf  Josoph 
had  also  the  name  of  *' Barsabas,*' 
which  means  Son  of  Saba,  or  rest,  or 
of  an  oath.  It  is  not  tie  same  as  Bar- 
nabas, though  some  have  confounded 
this  person  with  the  one  named,  ch.  4: 
36.  He  had  also  the  name  Justus,  a 
Latin  name  meaning  Ju^t,  and  very 
often  attached  to  other  names,  as  a  ti- 
tle of  integrity,  as  James  the  Just. 
The  name  thus  agrees  with  the  cir- 
cumstances, and  confirms  the  history. 
*(^  Matthias.  Nothing  is  certainly  known 
of  this  man,  except  that  he  was  chosen 
as  the  Apostle — as  is  here  recorded. 
Some  traditions  make  him  to  have  suf- 
fered martyrdom  in  Ethiopia;  others 
in  Greece ;  others  in  Judea ;  but  they 
agree  in  testifying  that  he  died  a  mar- 
tyr's death.  They  were  probably  both 
of  the  seventy  Disciples. 

24.  And  they  prayed.  Praying,  they 
said:  T[  Thou  Lord.  The  term  here 
rendered  "Zorc?,"  when  used  alone  in 
the  New  Testament,  refers  almost  al- 
ways to  the  Son :  ch.  2:36;  7 :  59- 
60  ;  10 :  36  ;  1  Cor.  2:8;  Phil.  2:11; 
Rev.  11:8;  and  in  the  context,  vs.  21, 
just  preceding,  it  is  expressly  applied 
to  Jesus,  in  the  language  of  Peter  to 
the  assembly.  It  is,  therefore,  every 
way  improbable  that  they  would  at 
once  have  used  this  title,  if  they  had 
not  meant  it  to  refer  to  the  same  as 
Peter  had  just  applied  it  to.  Besides, 
Peter  had  set  forth  the  necessity  of 
choosing  one  who  had  been  a  compan- 
ion of  Jesus,  and  a  witness  of  His 
Life,  Death  and  Resui-rection.  Would 
they  not  naturally,  therefore,  have  ap- 
pealed to  Him  to  signify  His  choice  of 
such  an  one.  "  Shew  clearly  whethei 
of  these  two  thou  hast  chosen,"  (24.) 
"  The  Apostles  are  simply  the  messen- 
gers of  Christ.  It  is  He  who  selects 
tliem,  and  of  Ilim  are  they  to  bear  wit- 
ness."   It  was  nol  because  tliey  could 


A.  D.  30.] 


CHAP.  I. 


45 


25  *That  he  oay  take  part  of  this  ministry  and  ipostle-  ""'•"• 
Bhip,  from  which  Judas  by  transgression  fell,  that  he  might  go  to  hia 
own  place.  ^^ 


not  agree  upon  either  one  of  these  two 
that  they  appealed  to  Him,  but  be- 
cause it  was  His  proper  prerogative. 
An  Apostle  must  necessarily  be  chosen 
by  the  Lord  Jesus.  "  Have  not  f  cho- 
sen you  twelve,  and  one  of  you  is  a 
devil?"  (John  6:  70.)  There  is  no 
difficulty  in  regard  to  their  worship  of 
Christ,  for  it  is  expressly  recorded  that 
they  worshiped  Kim  on  the  spot  at  the 
Ascension,  and  before  returning  to 
Jerusalem.  (Luke  24:  52.)  •[  Which 
knoivest  the  hearts.  This  is  a  preroga- 
tive of  God,  and  Peter  ascribes  the 
same  to  Christ,  which  shows  our  Lord 
to  be  God.  See  Jer.  17 :  10,  where 
Jehovah  claims  this  as  His  Divine  at- 
tribute. See  Joha  2 :  25.  Thi«  was 
the  habit  of  the  early  Christians  to 
render  homage  to  Christ  as  God.  So 
Pliny  testifies  in  his  letter  to  the  Em- 
peror Trajan,  A.  D.  102.  And  this  is 
required  by  Christ  Himself,  (John  5  : 
23,)  that  all  men  should  honor  the  Sou 
even  as  they  honor  the  Father.  See 
Heb.  1:6;  Phil.  2:  10-11;  Rev.  5: 
8-U ;  1  Thess.  3 :  11-12.  Observe.— 
(1)  Christ  is  God,  as  is  also  plainly 
declared,  John  1 :  1,  &c.  (2)  He 
claims  our  worship,  as  God,  equal  with 
the  Father  and  the  Holy  Spirit.  So 
the  Christian  doxologies  and  the  Apos- 
tolic benedictions  show.  T[  Show 
whether.  Rather  it  should  read,  '^Ap- 
point one  of  these  two,  (him)  whom 
thou  hast  chosen."  The  sumo  term  is 
used,  Luke  10:  1,  where  it  is  rendered, 
"  And  the  Lord  appointed  other  seventy 
also,"  &c.  As  Alford  remarks,  "thej'^ 
did  not  merely  ask  for  a  sign  to  show 
whether  of  the  two  was  chosen,  but 
that  the  Lord  would,  by  means  of  the 
lot,  Himself  appoint  the  one  of  His 
choice."  Yet,  in  either  case,  the  lot 
was  to  indicate  the  result. 

25.  That,  he  may  take  part,  &c.  Lit- 
erally, To  take  the  office  of  this  ministry. 
The  same  term  is  used  here  as  in  vs. 
17,  though  some  late  critics  decide  for 
Ihe  reading  here  of  the  same  word  as 
is  tranalatcd  ''place"  at  the  cud  of  the 


verse ;  in  which  case  it  would  be — to 
take  the  "place"  or  "post"  of  "^Am 
ministry  and  Apostleship" — that  is,  of 
this  Apostolic  ministry.  This  was  the 
distinct  object  contemplated.  Hence  this 
language  is  made  use  of  in  the  form  of 
some  Churches,  at  the  ordination  of  a 
minister.  At  the  close,  his  fellow  min- 
isters take  him  by  the  hand,  and 
say :  ♦'  We  give  thee  the  right  hand 
of  fellowship,  to  take  part  with  us 
in  this  ministr3^"  Tf  Fell — turned 
aside,  deserted.  This  was  his  willful 
act.  T  That  he  might  go,  &c.  Rather, 
more  exactly  it  would  read  —  from 
which  Judas  wickedly  turned  aside  to 
go  to  his  oivn  place.  By  foul  transgres- 
sion he  apostatized  from  the  sacred  of- 
fice of  the  Apostleship  to  go  where  he 
more  properly  belonged.  For  (1)  He 
was  out  of  his  place  in  the  Apostleship. 

(2)  By  all  his  willful  apostasy  he  chose 
perdition  as  his  lot.  (3)  He  went 
where  he  was  at  home,  and  where  he 
deserved  to  be,  and  where  he  actually 
and  naturally  belonged.  Some  en- 
deavor to  avoid  the  doctrine  of  this 
passage  by  making  this  clause  refer  ta 
Matthias,  and  would  have  it  read,  to 
take  part  of  this  ministry,  that  \i<3 
might  go  to  the  place  or  office  suited 
for  him.  But  this  is  utterly  impossi- 
ble without  violence  to  the  Greek.  (1) 
The  words  are  most  closely  connected 
with  those  immediately  preceding. 
"He  apostatized  (fell)  to  go."  The 
sentence  would  require  an  additional 
word,  coupling  the  two  clauses,  "to 
take  part,  and  to  go."  (2)  The  phrase 
"to  go,"  &c.,  is  never  used  of  an  of- 
fice, but  of  a  retribution.  Thus,  the 
Jewish  tract,  Baal  Turim  on  Numb. 
24:  25,  says:  "Balaam  went  to  his 
own  place,  that  is,  to  Gehenna" — hell. 

(3)  The  force  of  the  terms  Avould  be 
utterly  lost  by  so  connecting  them, 
They  would  add  nothing  to  the  first 
clause.  (4)  "  To  go  to  his  own  place" 
expresses  a  departure,  and  not  a  cv-m- 
pauiouship.  ^  His  own  place.  Lit* 
erally,     The   place  which    in   hia  9wn 


46 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


26  And  they  gave  forth  their  lots,  and  the  lot  fell  upon  Matthias ; 
and  he  was  numbered  with  the  eleven  apostles. 


Those,  therefore,  who  cannot  get  rid 
of  the  sense  in  this  way,  would  under- 
stand it  of  Judas  going  to  his  own 
house.  But  there  is  no  evidence  of 
his  having  done  so;  and  if  he  did, 
he  could  not  be  said  to  have  aposta- 
tized to  do  so.  Others  would  refer  it  to 
his  going  to  the  grave,  as  the  house 
appointed  for  all  living.  But  this 
could  not  be  said  to  be  "  his  own  jAace,^^ 
in  the  sense  of  the  term  here  used, 
which  means  his  own  peculiar  place. 
It  is  found,  Matt.  9:1,  "His  own 
city;"  25:  14,  "His  own  servants;" 
Mark  15:  20,  "His  own  clothes:" 
Luke  10:  34,  "His  own  beast;"  John 
1:  Jl,  "He  came  unto  His  own;"  1: 
41,  "findeth  his  own  brother;"  10: 
3,  "his  own  sheep," — and  so  it  is 
used  where  "his  own  hired  house," 
"his  own  Son,"  "his  own  reward," 
"his  own  labor,"  "his  own  lust," 
"his  own  vomit,"  is  spoken  of,  as 
something  peculiarly  one's  own  and 
not  another's — belonging  to  him  per- 
sonally. So  in  Jude,  vs.  6,  it  is  ap- 
plied to  the  angels  that  sinned,  who 
"  left  their  oion  habitation. "  This  phrase 
is  found  in  early  writers,  in  the  same 
sense.  Ignatius,  speaking  of  the  end 
of  all  things,  says:  "Each  one  shall 
go  to  his  own  place."  Our  Lord  had 
plainly  said  of  Judas,  "Good  had  it 
been  for  that  man  if  he  had  not  been 
born."  This  could  have  been  true 
only  on  the  supposition  that  Judas 
would  go  to  eternal  perdition,  and  never 
attain  to  eternal  life.  And  as  this 
solemn  and  awful  declaration  of  our 
Lord  was  made  in  the  hearing  of  the 
other  Apostles  so  recently  as  at  the 
institution  of  the  Lord's  Supper,  and 
they  would  not  be  likely  to  forget  it, 
they  accordingly,  as  is  natural,  refer 
to  it  now,  in  their  prayer  to  the  Risen 
Lord.  Besides,  the  praying  assembly 
do  thus  respond  to  the  sentiment  of 
the  Psalm,  as  cited  by  Peter,  "  Let  his 
habitation  be  desolate."  They  refer 
also  to  his  having  perished  by  his  own 
act,  in  the  place  whose  perpetual 
irbomiudtion   made  it    the  image  and 


type  of  perdition— the  Valley  of  Hin 
nom  —  Gehenna.  The  wonderful  and 
striking  coincidence  gives  clear  occa- 
sion for  this  language,  and  makes  it 
express  the  Amen  of  the  praying  as- 
sembly to  the  righteous  retribution 
which  had  overtaken  Judas,  in  this  life 
and  in  the  next — in  Gehenna— hell. 
Observe. — (1)  A  man's  high  position 
in  the  Church  is  no  positive  proof  of 
his  piety,  and  no  absolute  security 
against  perdition.  (2)  Wicked  men 
may  be  appointed  to  important  postfi 
in  the  service  of  Christ.  "  He  maketh 
the  wrath  of  man  to  praise  Him,  and 
the  remainder  of  wrath  will  He  re- 
strain." (8)  The  love  of  money  led 
Judas  to  betray  his  Lord  to  death.  It 
leads  many  to  betray  Him,  and  to 
"crucify  the  Son  of  God  afresh,"  (Heb. 
6:6.)  It  may  even  enter  the  Church, 
and  lead  away  the  officers,  and  mem- 
bers, and  even  the  minister.  "For 
the  love  of  money  is  the  root  of  all 
evil — which,  while  some  coveted  after, 
they  have  erred  from  the  faith,  and 
pierced  themselves  through  with  many 
sorrows,"  (1  Tim.  6:  10.)  "They  that 
WILL  BE  RICH,  fall  into  temptation,  and 
a  snare,  and  into  many  foolish  and 
hurtful  lusts,  which  drown  men  in  de- 
struction. But  thou,  0  man  of  God,  flee 
these  things."  Observe. — (1)  Judaa 
apostatized  from  his  sacred  office  to  go 
to  his  proper  perdition,  where  his  ava- 
rice and  infidelity  naturally  and  neces- 
sarily carried  him.  So  every  man  will 
go,  from  whatever  position  he  may  oc- 
cupy here,  to  his  appropriate  place, 
hereafter.  (2)  The  petributions  of 
eternity  will  not  be  arbitrary,  but  tha 
necessary  result  of  each  man's  course 
in  life — just  as  the  stone  sinks,  and  tha 
ark  floats,  of  itself,  according  to  ita 
own  nature.  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of 
God." 

26.  They  gave  forth  their  lots.  Some 
read.  They  cast  lots  for  them.  Literally, 
They  gave  their  lots.  Mosheim  under- 
stands this  to  mean,  "they  gave  their 
votes."     But  the  term  used  is  the  samt 


A.  D.  saj 


CHAP.  II. 


47 


throughout  to  express  lot,  and  office  as 
designated  by  lot.  Peter  may  have 
used  this  term  in  reference  to  the  office 
to  suggest  this  mode  of  election.  The 
phrase  "Me  lot  fell  upon''' — shows  that 
the  use  of  lots,  and  not  of  votes,  is 
meant.  This  mode  was  common  among 
Jews  and  Gentiles  from  earliest  times, 
especially  in  appointing  to  the  priest's 
office.  (See  ^neid  2  :  201.)  The 
Levites  were  appointed  by  lot  to  their 
daily  service  in  the  temple,  Lev.  16 : 
8 ;  ch.  13  :  19  ;  Luke  1:9.  It  is  said 
that  Zacharias'  lot  was  to  burn  incense. 
So  the  scape  goat  was  chosen  by  lot, 
and  the  Holy  Land  was  divided  among 
the  tribes  by  lot.  Numb.  26 :  55.  The 
term  came  afterwards  from  this  trans- 
action, to  be  applied  to  the  ministry  as 
a  class  in  the  name  "clergy,"  though 
no  other  instance  of  ministerial  elec- 
tion or  appointment  in  this  way  is 
found  in  the  Apostolic  age,  or  in  the 
first  three  centuries.  Achan,  also,  the 
Old  Testament  Judas,  was  detected  by 
lot.  Josh.  7:  16-18.  Thus,  this  mode 
of  proceeding  had  the  sanction  of  the 
Mosaic  law.  The  mode  of  casting  the 
lot  was  by  writing  the  names  of  the 
persons  on  a  piece  of  wood  or  metal, 
and  casting  them  into  the  lap  of  a  loose 
robe.  (Proverbs  16:  33.)  Then  they 
were  shaken  up  and  the  name  which  was 
first  shaken  out  was  the  chosen  one. 
Else,  as  some  suppose,  the  names  were 
cast  into  one  urn,  and  the  offices  or 
portions  into  another,  and  the  drawing 
then  would  resemble  the  practice  yet 
in  use  often,  where  drawing  is  done  to 
decide  questions  of  interest.  But  to  in- 
fer that  this  act,  on  so  solemn  and  sacred 
an  occasion,  gives  any  sanction  to  dice, 
lotteries  or  games  of  chance,  would  be 
as  unreasonable  as  to  infer  that  the 
primitive  Christian  practice  of  living 
upon  a  common  fund  to  some  extent, 
Banctions  the  Fourierite  '■'■'phalanxes'' 
and  profane  '■'■communities'''  of  oux  day. 
Observe. — This  was  plainly  no  exam- 
ple for  the  designation  or  election  of 
ministers  by  this  method  in  the  Church 
of  later  times.  This  was  to  fill  a  va- 
cancy m  the  Apostleship,  not  to  appoint 
a  successor ;  for  the  Aposfles,  as  such, 
fead  no  successars.     It  was  not  designed 


that  there  shoul  i  be  a  line  of  Apostles 
continued  in  the  Church.  Tf  And  the 
lot  fell  upon.  So  we  say,  '■'■  the  choict 
fell  upon"  such  an  one.  This  was  the 
event,  or  issue  of  the  matter.  \  He 
was  numbered.  Some  understand  bj 
this,  that  as  the  result  of  the  lot  indi- 
cated the  Divine  choice,  the  assembly 
then  voted  accordingly  and  unanimous- 
ly— either  in  formal  election  or  by  cor- 
dial concurrence — for  the  chosen  can- 
didate, and  that  thus  he  was  "voted 
in"  among  the  Apostles  as  the  twelfth. 
The  term  here  used  means  "he  was 
voted  in,"  (from  a  word  meaning  a 
pebble,  by  which  votes  were  cast.) 
Yet  this  may  only  refer  to  the  prior 
election  or  nomination  of  the  two  candi- 
dates, which  was  consummated  and 
completed  by  the  issue  of  the  lots.  So 
that  it  was  the  popular  election  decided 
and  confirmed  by  the  Risen  Lord,  to 
whom  they  appealed  for  the  decision 
of  it.  Others  regard  it  that  Matthias 
was  formally  and  solemnly  received  into 
the  Apostolic  College,  so  that  by  this 
final  act  the  seal  of  certain  conviction 
was  stamped  upon  the  whole  proceed- 
ing. Thus,  along  with  the  sacredness 
of  the  Apostleship,  "the  authority 
and  importance  both  of  the  collective 
membership  and  of  the  individual  are 
most  remarkably  maintained  in  this 
first  Christian  community."  Observe. 
—Here  was  the  Church  collected  by 
Christ  Himself  from  under  the  Old 
Covenant  and  from  the  pale  of  the  Old 
Testament  Church.  They  were  con- 
vened by  Divine  appointment — engaged 
in  the  ordinances  of  Divine  worship — 
pleading  the  great  Old  Testament 
promise,  as  re-announced  by  Christ 
Himself — showing  thus  the  unity  of 
the  Church  in  all  ages  and  under  both 
dispensations,  and  transacting  the  most 
solemn  and  important  business  of  the 
Church  in  their  collective  capacity,  ac- 
cording to  the  Divine  warrant.  As 
the  Lord's  Supper  had  been  instituted 
on  the  basis  of  the  Passover — as  that 
to  which  the  Paschal  solemnity  looked 
forward,  and  into  which  it  now  prop 
erly  merged,  at  the  coming  of  the  Great 
Passover — so  the  Christian  Church 
was  now  to  be  formally  instituted  ou 


48 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


oI^T.  23:15. 
Pent.  16:  9. 
ch.  20:16. 
6  ch.  1 :  It. 


CHAPTER    II. 

1  And  when  ''the  day  of  Pentecost  was  fully  come, 
they  were  all  with  one  accord  in  one  place. 


the  basis  of  the  Jewish  Church,  and 
as  its  proper  completion,  to  which  it 
all  along  looked  forward  and  aimed. 
Yet  this  was  not  by  any  natural  out- 
growth and  organic  development,  as 
that  of  a  plant  from  the  seed,  but  by 
the  fulfilling  of  God's  wonderful  pur- 
pose and  the  unfolding  of  His  plan  in 
"the  fullness  of  time." 

CHAPTER     II. 

I  3.  The  Founding  and  Manifesta- 
tion OF  THE  Christian  Church. — 
Pentecost.  Jerusalem.   Ch.  2  : 1-18. 

The  New  Testament  Church  is  now 
to  receive  its  fuller  manifestation. 
Thus  far  the  History  has  been  pre- 
liminary. The  circle  of  the  Twelve, 
which  had  been  so  sadly  broken  in 
upon  by  the  apostasy  of  Judas,  having 
been  now  filled  by  the  designation  of 
Matthias  as  his  substitute,  the  whole 
assembly  of  Disciples — the  one  hundred 
and  twenty,  with  such  others  as  had 
gathered  in  from  various  quarters — 
were  together  in  prayer ;  and  a  mirac- 
ulous advent  of  the  Holy  Spirit  took 
place,  such  as  we  might  expect  from 
the  Miraculous  Advent,  Resurrection 
and  Ascension  of  the  Son  of  God.  This 
was  the  promise  of  the  Father — to  sprin- 
kle all  nations.  It  was  the  promise  of 
the  Son,  to  send  from  the  Father  the 
Comforter,  which  is  the  Holy  Ghost, 
(John  14  :  16-26.)  For  this  glorious 
Personal  Advent,  He  had  bidden  them 
to  wait  at  Jerusalem,  whence  the  law 
of  the  Lord  was  to  go  forth,  Isa.  2  :  3. 

1.  The  day  of  Pentecost.  Lit.,  On 
the  day  of  Pentecost  having  fully  arrived. 
The  meaning  is,  on  the  fulfilling  ot  com- 
pletion of  this  interval  which  brought 
the  feast  of  Pentecost — namely,  the  fif- 
tieth day  after  the  Passover.  This  was 
called  by  this  name,  Pentecost,  which 
means  fiftieth,  because  it  was  so  many 
days  from  the  Passover.  It  was 
reckoned  from  the  second  day  of  the 
feast,  or  IGth  of  the  month  "  Nisan." 


seven  weeks'  interval,  making  forty- 
nine  days,  the  last  of  which,  or  the 
fiftieth  day,  inclusive  of  the  month  Ni- 
san, was  the  Pentecost,  or  fiftieth  day 
feast.  On  the  fourteenth  day  of  Nisan 
the  Paschal  Lamb  was  slain  between 
the  evenings.  On  the  fifteenth  was  the 
holy  convocation,  the  first  day  of  the 
feast.  On  the  sixteenth,  or  second 
day,  the  first  fruits  of  the  harvest  were 
ofi"ered.  As  Jesus  (the  true  Paschal 
Lamb,)  was  slain  on  Friday,  this  day  of 
first  fruits  would  be  "  the  eighth  day," 
"the  day  after  the  Sabbath,"  or  the 
day  which  is  the  Christian  Sabbath — 
prefigured  all  along  in  the  ritual,  as 
the  day  for  the  waving  of  the  first 
fruits,  (Numb.  28:  26;  Lev.  23:  17.) 
Hence  it  was  the  day  when  Christ  "  the 
first  fruits"  was  waved,  or  arose  from 
the  dead  as  the  first  fruits  of  the  Re- 
surrection and  of  the  glorious  harvest 
to  be  gathered  in,  1  Cor.  15  :  20.  This 
would  make  the  Pentecost  forty-nine 
days — (seven  full  weeks) — after;  and 
a  Christian  Sabbath  day  also.  This 
feast  was  called  "  the  feast  of  harvest," 
(Exod.  23:  16,)  because  the  barley 
harvest,  which  began  at  the  Passover, 
ended  at  this  time.  It  was  called  "  the 
day  of  the  first  fruits,"  because  on  that 
day  a  meal-ofi"ering  of  the  new  corn 
was  oifered.  It  was  called  "the  feast 
of  weeks,"  (Ex.  34:  22,)  because  it 
was  a  week  of  weeks  after  the  Pass- 
over. It  was  one  of  the  three  great 
festivals  at  which  all  the  adult  males 
were  required  to  go  up  to  Jerusalem. 
It  was  that  festival  of  all  the  three 
which  was  most  largely  attended  by 
Jews  from  foreign  parts.  As  a  festival 
of  thanksgiving  for  the  first  fruits  of 
the  harvest  gathered  during  the  seven 
weeks  interval,  when  now  the  grain 
made  into  flour  was  first  oifered,  (Lev. 
23  :  13,)  it  had  an  appropriate  signifi- 
cance as  the  day  for  ingathering  and 
presentation  to  the  Lord  of  the  sub- 
stantial product  of  "His  harvest." 
The  "com  of  wheat"  that  had  falleu 


A.  D.  30.1 


CHAP.  II. 


4d 


2  And  suddenly  there  came  a  sound  from  heaven  as  of 
a  rushing  mighty  wind,  and  *  it  filled  all  the  house  where  "  **•  *'*^ 
they  were  sitting. 


into  the  ground  had  indeed  died,  and 
brought  forth  much  fruit.  (1  Cor.  15.) 
And  all  this  glorious  ingathering  of 
souls  is  "His  harvest" — the  fruits  of 
His  sacrificial  death.  It  was  also  called 
by  the  Jews,  "the  feast  of  the  joy  of 
the  law,"  having  reference  to  the  giv- 
ing of  the  law  at  Sinai,  which  was 
on  the  very  fiftieth  day  from  the  Ex- 
odus, when  the  Passover  was  killed. 
See  Exodus  19  :  1.  In  this  respect, 
also,  the  tlay  was  remarkably  suited 
to  be  the  day  for  the  founding  of  the 
Christian  Church,  when  "  the  law"  was 
to  "go  forth  from  Jerusalem" — under 
a  new  covenant  according  to  which  He 
would  write  His  law  on  their  hearts. 
(Jer.  31 :  33.)  And  as  that  festival  at 
which  the  largest  number  would  be 
present  from  foreign  quarters,  it  was 
chosen  in  God's  wisdom  as  the  fittest 
period  for  this  miraculous  propagation 
of  His  Gospel. — Some  hold  that  the 
d;iy  of  Pentecost  fell  that  year  on  the 
Jewish  Sabbath — Saturday.  But  if  it 
did,  it  was  to  be  reckoned  from  the 
Saturday,  at  evening,  (the  Jewish 
morning,)  after  the  Sabbath  had  closed, 
and  it  embraced  the  subsequent  day 
till  the  evening  of  Sunday — our  Chris- 
tian Sabbath.  The  whole  significance 
of  the  event  also  makes  this  apparent. 
On  this  festival  day  the  Christian  assem- 
bly already  referred  to  were  all  with 
one  accord  together.  Some  think  they 
had  reason  to  expect  the  promised  ad- 
vent of  the  Spirit  at  this  feast  day.  It 
had  been  promised  as  ^^not  many  days 
hence,''^  where  the  remarkable  expres- 
sion, "  after  these  not  many  days" — 
"after  these  few  days" — might  have 
referred  them  to  the  days  that  were 
fast  fulfilling  for  the  Pentecost — which 
had  not  then  '■'■fully  come,^^  but  had 
now  been  filled  up.  \  All.  This  in- 
cludes such  as  may  have  assembled 
besides  the  120,  and  doubtless  there 
were  many  Christian  Disciples  who  had 
come  to  the  feast.  ^  With  one  accord, 
(ofiodv/iadov,)    This  term  is  used  eleven 


times  in  the  Acts,  and  is  thought  by 
some  to  convey  the  idea  of  a  religioua 
assembly  met  for  stated  worship.  The 
frequent  use  of  the  term  in  this  con- 
nection refers  to  the  form  of  our  Lord's 
promise,  Matthew  18:  19,  20,  "Where 
two  or  three  (a  plurality)  are  met  to- 
gether (a  body)  in  my  name,  (a  Chris- 
tian body)  there  am  I  in  the  midst  of 
them" — there  is  a  Christian  Church. 
This  whole  phrase  may  be  understood 
as  declaring  their  unanimity  as  a  col- 
lective brotherhood — having  one  pur- 
pose and  expectation.  T[  I?i  one  place. 
Literally,  together.  Though  "the  hour 
of  prayer  "  had  arrived  at  the  time  of 
Peter's  address,  (vs.  15,)  yet  we  can- 
not be  sure  that  these  were  now  met 
on  that  occasion.  It  was  rather  iu 
continuation  of  the  meeting  for  prayer 
which  had  been  kept  up  during  the 
ten  days.  They  assembled  at  first  in 
the  upper  room,  eh.  1:13,  and  we  see 
not  why  they  should  have  shifted  the 
place  of  meeting  until  the  public  ser- 
vices of  this  festival  would  possibly 
lead  them  to  the  temple.  Yet  from 
the  use  here  of  the  common  term 
"AoM5e,"  and  from  no  reference  being 
made  to  the  temple,  we  are  rather  in- 
clined to  the  idea  that  they  were  yet 
assembled  in  a  private  dwelling — very 
possibly  (see  1  :  13,)  in  the  same  house 
and  "upper  room"  where  the  Lord^s 
Supper  had  been  instituted.  It  would 
be  a  reason  for  their  not  being  in  the 
temple,  that  they  were  charged  to 
meet  for  a  special  purpose,  and  one  in 
which  the  crowd  of  Jews  who  were 
gathering  at  the  temple  could  not  sym- 
pathize with  them.  It  is  also  intimated 
that  this  crowd  of  attendants  at  th« 
festival  was  separate  from  this  special 
assembly,  (vss.  5,  6.)  The  huuss  is 
spoken  of  as  "  the  house  where  they 
were  sitting,"  not  as  the  temple,  or 
porch  of  ihe  temple,  but  as  though  it 
were  distinguished  from  other  houses 
merely  by  their  sitting  there. 

2.    The   miraculous  Advent   of  the 


60 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


promised  Spirit  is  now  described.  If 
objection  was  found  by  worldly  critics 
to  the  miraculous  Advent  of  God  the 
Son,  we  should  expect  similar  objec- 
tions to  be  made  to  this  miraculous 
descent  of  God  the  Spirit.  But  if 
miracles  were  needful  or  appropriate 
at  the  introduction  of  Christianity,  to 
prove  the  commission  of  Christ  and 
His  Apostles,  no  less  would  they  be 
necessary  and  fitting  at  this  period  of 
the  Church's  more  special  establish- 
ment. ^  Suddenly.  It  was  startling 
— took  them  by  surprise,  and  was  cal- 
culated to  strike  them  with  alarm. 
Calvin  says :  "  We  must  note  the  pro- 
portion of  the  signs.  The  violence  of 
the  wind  did  serve  to  make  them 
afraid,  for  we  are  never  rightly  pre- 
pared to  receive  the  grace  of  God,  un- 
less the  confidence  and  boldness  of  the 
flesh  be  tamed."  \  There  tvas  a  sound. 
A  sound,  or  noise  (7;;\^of=echo)  was  made 
— or  took  place.  At  the  giving  of  the 
Law  on  Sinai — the  institution  of  the 
ceremonial  economy — there  were  ex- 
traordinary natural  phenomena,  as 
"thunders  and  lightnings,"  &c.  (Exo- 
dus 19  :  16.)  But  they  were  given  in 
a  miraculous  way,  as  the  earthquake 
at  the  Crucifixion.  And  to  regard  these 
physical  demonstrations  as  mere  natu- 
ral phenomena,  so  as  to  set  aside  the 
miraculous  aspect  of  the  matter,  would 
be  destroying  the  whole  significance  of 
these  signs.  A  miracle,  indeed,  may 
be  not  properly  a  suspension  of  the 
laws  of  nature,  so  far  as  to  involve  any 
violence  done  to  the  harmonies  of  the 
■universe,  because  it  is  the  act  of  Him 
who  so  sways  all  nature's  laws  as  to 
act  above  them,  when  He  wills,  with- 
out acting  contrary  to  them,  as  may 
seem  to  us.  And  nature's  laws  are 
only  His  ordinary  modes  of  operation. 
But  it  is  in  such  a  case,  at  least,  acting 
out  of  the  sphere  of  those  uniform 
workings  which  God  has  been  pleased 
to  adopt.  No  one,  for  example,  should 
be  satisfied  with  that  view  of  the  de- 
Btruction  of  the  Cities  of  the  Plain, 
which  refers  it  to  a  violent  thunder 
etorm,  in  which  a  bolt  of  lightning, 
falling  on  the  bituminous  soil  of  that 
region,  set  the  groxrnd  on  tire.     Be- 


cause such  a  view  is  not  according  to 
the  inspired  record,  which  reads,  "Then 
the  Lord  rained  fire  from  the  Lord  out 
of  heaven,"  &c.  And  so  here.  The  rec- 
ord is  not,  "there  came  a  sound  of 
rushing  mighty  wind,"  (the  noise  of 
a  hurricane)  —  but,  "as  of  a  rushing 
mighty  ^vitid,"  which  it  was  not.  It 
sounded  like  that.  It  conveyed  to  the 
minds  of  the  assembly  that  impression. 
And  it  would  serve  to  associate  the 
thing  itself  in  their  minds  with  the 
mighty  incoming  of  the  Spirit,  who 
is  likened  in  His  operations  to  the 
wind,  blowing  so  that  you  hear  the 
sound,  John  3:  8.  "It  was  requi- 
site," says  Calvin,  "that  God  should 
stir  up  the  bodily  sense  of  the  Disci- 
ples. For  such  is  our  slothfulness  to 
consider  the  gifts  of  God,  that  unless 
He  awake  all  our  senses.  His  power 
shall  pass  away  unknown."  Nor  was 
this  an  arbitrary  miracle.  It  finds  its 
explanation  in  the  Scriptures,  which 
long  ago  contemplated  this  event,  and 
so  it  proves  both  the  miracle  and  the 
prophecy  under  one.  How  could  these 
Jewish  converts  fail  to  think  of  Ezc- 
kiel's  vision,  in  which  the  man  of  God 
was  ordered  to  "cry  to  the  wind,  and 
prophesy  and  say  to  the  wind,  '  Come 
from  the  four  winds,  0  breath,  (Spirit, 
the  same  term  in  the  Hebrew,)  and 
breathe  upon  these  slain,  that  they 
may  live.'  "  Had  not  Christ,  just  be- 
fore His  Ascension,  called  up  this  to 
their  mind,  when  "He  breathed  on 
them,  and  said,  Receive  ye  the  Holy 
Ghost?"  (John  20:  22.)  And  now, 
what  their  prophet  saw  is  to  be  ful- 
filled— that  the  breath  came  into  the 
dry  bones  of  the  house  of  Israel,  as 
they  bleached  upon  the  valley,  and 
they  lived,  and  stood  up  upon  their 
feet,  an  exceeding  great  army.  Ezek. 
37  :  9-10.  *^  As  of  a  rushing.  As  of 
a  mighty  wind,  rushing  (or  sweeping) 
along.  The  same  term  is  used  of  the 
Spirit,  (2  Pet.  1  :  21,)  "  Holy  men  of 
God  spake  as  they  were  moved  by  the 
Holy  Ghost."  This  noise,  observe, 
was  not  a  natural  phenomenon,  i/)  be 
accounted  for  without  a  miracle,  as  if 
there  had  been  a  violent  hurricane,  of 
I  which  this  waa  only  a  natural  featurOi 


J 


A.  D.  300 


CHAJP.  .X 


61 


But  altogether  as  if  the  thunder  had  j 
burst  over  them,  out  of  a  clear  sky, 
they  felt  it  to  be  miraculous.  There 
was  no  storm — only  this  terrific,  start- 
ling noise,  rousing  them  to  what  was 
coming.  The  idea  was  also  conveyed 
of  mighty  power.  [See  Psalm  29, 
where  "the  yoice  of  the  Lord"  is  li- 
kened to  a  sweeping  tempest,  coming 
down  from  the  north — breaking  the 
cedars  of  Lebanon,  and  "dividing  the 
Jlames  of  fire."  (See  the  phrase,  vs. 
•3,  "cloven  (or  divided)  tongues,  like 
as  of  fire,  distributing  itself."  Then, 
"shaking  the  wilderness,  (as  of  Ka- 
desh,)  and  rushing  on  to  the  temple." 
''  And  in  His  temple  does  every  one  speak 
of  Uis  glory.''  (See  vs.  5-12;  Luke 
24:  53.)  Then  '-The  Lord  sitteth 
upon  the  flood — yea,  the  Lord  sitteth 
KING  for  ever."  (See  ch.  2:  24,  32- 
35.)  "The  Lord  will  give  strength 
unto  His  people."  (See  ch.  1 :  8,  "Ye 
shall  receive  power  after  that  the  Holy 
Ghost  is  come  upon  you." )  "  The 
Lord  will  bless  His  people  with  peace." 
(See  Luke  24:  36,  "Peace  be  unto 
you.")]  \  It  filled  all  the  house. 
\VhateTer  noise  it  was  that  resembled 
the  noise  of  a  mighty  wind  sweeping 
along,  "  it  was  the  chosen  vehicle  by 
which  the  Holy  Spirit  was  manifested 
to  their  sense  of  hearing,  as  by  the 
tongues  of  fire  to  their  sense  of  see- 
ing." And  this  sound  filled  the  whole 
house  where  they  were  assembled  for 
prayer.  Thus,  of  old,  the  whole  tem- 
ple was  filled  with  the  symbol  of  the 
Divine  presence.  Isa.  6:  1-8,  "the 
house  was  filled  with  smoke,"  i.  e.  with 
a  cloud,  such  as  appeared  at  th*  dedi- 
cation of  the  temple,  1  Kings  8:  10, 
and  of  the  tabernacle,  Exod.  40 :  34, 
which  is  also  called  the  glory  of  the 
Lord —  "the  Schecinah"  —  the  visible 
symbol  of  the  Divine  presence.  "  Bj' 
this  sign,  therefore,  it  was  declared 
that  God  had  abandoned  the  temple  of 
the  wicked  nation,  and  thereafter  would 
not  any  more  dwell  there  in  a  special 
manner." — Eisner.  Observe. —  It  is 
distinctly  said  that  there  came  a  sound 
from  heaven.  Then  it  was  no  trance  in 
which  the  whole  assembly  was  held. 
They  did  not  merely  dream  that  there 


was  a  sound,  when  there  was  none. 
Nor  was  it  any  mere  phenomenon  of 
nature,  as  a  thunder  storm  with  elec- 
tric meteors — for  in  such  case  othei'3 
must  have  beheld  them,  as  well  as  the 
Disciples  ;  and  these  things  would  have 
had  no  special  application  to  them,  an4 
they  would  have  had  no  right  to  con- 
strue such  tokens  into  a  bestowment  of 
Divine  power  upon  themselves.  Nor 
can  Luke  mean  that  this  was  only  a 
myth — and  no  historical  event — for  it 
is  related  just  as  any  of  the  other 
events  of  the  history — and  no  hint  is 
given  that  it  is  anything  less  than  the 
real  truth.  Plainly  the  historian  here 
means  to  relate  this  wonderful  transac- 
tion as  the  miraculous  Advent  of  the 
Holy  Spirit,  according  to  the  promise 
of  Christ,  which  took  place,  as  He  had 
foretold  —  upon  His  departure.  Yet 
there  are  those  Avho  seek  to  explain 
away  everything  miraculous  from  the 
Scriptures  ;  and  like  the  men  at  the 
grave  of  Lazarus,  when  the  Divine 
voice  is  heard,  they  say  "  It  thundered." 
(.John  12:  29.)  But  "why  should  it 
be  thought  a  thing  incredible  that  God 
should  raise  the  dead?"  (ch.  20:  8,) 
or  that  Jesus  should  go  up  to  heaven 
in  a  cloud — or  that  the  Holy  Spirit 
should  come  down  with  a  sound  like 
that  of  a  rushing  mighty  wind — when 
a  wind  is  that  element  by  which  the 
Spirit  is  commonly  symbolized — (the 
Avord  "  Spirit,"  both  in  Greek  and  He- 
brew meaning  "wind,"  "breath,")  as 
John  3:8;  20:  22.  And  when  some 
outward  sign,  token  or  power  was 
proper  to  announce  and  mark  such  an 
invisible  presence,  what  more  appro- 
priate than  this  ?  A  miracle  is  some- 
times in  the  New  Testament  called  a 
sign,  [arj/LLEiov,)  and  here  it  answered 
very  fitly  this  purpose,  as  a  sign  of  the 
Divine  presence.  It  is  elsewhere  called 
a  wonder  or  prodigy,  and  here  it  suited 
also  this  description.  It  is,  also,  in 
other  places,  termed  a  power,  and  hero 
it  was  a  sound  like  that  of  a  mighty 
wind,  borne  along  through  the  house, 
with  every  mark  of  supernatural  power 
— making  the  sound  to  be  like  that  of 
a  hurricane,  when  there  was  a  perfect 
stillness  and  calm. 


12 


THE  ACTS  OF  THE  APOSTLES. 


[A.  ]!).  30 


3  And  there  appeared  unto  them  cloven  tongues  like  as  of  fire^ 
and  it  sat  upon  each  of  them. 


3.  ITiere  appeared  unto  them.  The 
noise  filling  the  house  where  theses- 
persons  were  sitting  Avas  a  warning 
that  there  was  something  at  hand  for 
them.  And  now  besides  hearing  this 
miraculous  noise,  they  see  this  mirac- 
ulous sight.  In  condescension  to  their 
weak  natures,  both  the  sight  and  hear- 
ing were  addressed.  The  historian 
here  describes  what  appeared  to  the 
assembly  and  how  the  advent  of  the 
Spirit  was  marked  in  its  immediate 
effects.  As  Jesus  had  now  become 
exalted  at  the  righ+  hand  and  received 
of  the  Father  the  promise  of  the  Holy 
Ghost,  He  was  ready  to  shed  it  down 
on  the  waiting  Disciples.  Observe. — 
As  at  the  Passover  under  the  Old  Tes- 
tament the  sheaf  of  the  first  fruits 
was  waved  before  Jehovah,  (Lev.  29 : 
9-14,)  presented  to  Jehovah  by  being 
borne  up  and  down  before  the  Taber- 
nacle—  so  already  "Christ,  the  first 
fruits,"  had  been  presented  to  Jehovah 
by  being  passed  to  and  fro  —  from 
heaven  to  earth  and  back  again — and 
this  had  made  the  true  Passover  to 
which  all  previous  ones  had  looked 
forward.  So,  also,  as  at  the  Old  Tes- 
tament Pentecost,  the  product  of  the 
harvest — in  the  bread  made  from  the 
ingathered  grain — was  offered,  (two 
loaves,  a  plurality;) — so  here,  at  this 
first  true  Pentecost  of  which  all  the 
former  were  but  shadows,  the  substan- 
tial product  of  Christ's  work  is  pre- 
sented. This  giving  of  the  Holy  Ghost 
is  the  fruit  of  his  work  as  ready  to  be 
partaken  by  men — the  grain  from  the 
wheat-sheaf  has  been  converted  into 
bread.  (Ps.  68:  18;  Ephes.  4:8.) 
In  this  view  it  is  striking  that  the  Pen- 
tecost points  back  to  the  day  of  offer- 
ing the  first  fruits  at  the  Passover; 
eince  from  this  second  day  it  was  reck- 
oned, and  not  from  the  first  day  of  the 
festival.  And  as  the  Pentecost  has  in 
the  Old  Testament  a  striking  reference 
to  the  completion  of  the  harvest,  Christ 
as  our  Forerunner  has  been  gathered 
in — and  in  Him  already  all  his  people 
do  enter  into  rest.     (Heb.  4:3.)     He 


is  the  Sread  of  Life,  (John  6:  35.) 
The  Spirit  is  to  take  the  things  of 
Christ  and  show  them  unto  us.  (John 
16:  14.)  The  fruit  of  His  work  ia 
now  made  available  to  mankind,  and 
as  a  first  and  fit  effect  of  it,  we  find 
the  Disciples  all  filled  with  the  Holy 
Ghost,  and  thousands  of  the  various 
quarters  of  the  earth  ingathered  as  a 
specimen  of  the  final  harvest.  So,  also, 
as  the  first  Pentecost  was  the  day  of 
the  giving  of  the  Law  at  Sinai,  when 
the  people  stood  afar  off  and  were  not 
able  to  come  into  close  communion 
with  God  on  account  of  their  sins,  so 
now  on  the  first  true  Pentecost,  Israel 
is  for  the  first  time  brought  nigh  to 
God,  and  there  is  no  terror,  but  thanks- 
giving. And  this  difference  in  the 
Pentecosts  is  just  because  of  the  dif- 
ference in  the  Passovers.  In  the  Old 
Passover  there  was  only  the  atonement 
by  the  blood  of  a  beast — shadowy  and 
typical  at  best — pointing  forward  to  a 
better  to  come.  Now  that  better  Pass- 
over has  come,  and  "Christ,  our  Pass- 
over, is  sacrificed  for  us."  (1  Cor.  5: 
7.)  ^  Cloven  tongues.  Tongues  dis- 
tributing themselves.  The  appearance 
was  at  first  of  a  single  fiery  body  which 
parted  so  as  to  be  distributed  among 
them.  There  was  but  one  object  seen 
in  all.  This — the  same  Power — seemed 
to  alight  in  the  form  of  tongues  as  of 
fire — distributed  so  as  to  belong  to 
each.  Some  have  understood  from  the 
terms  here  used  that  the  tongues  were 
forked  in  shape.  But  this  is  not  the 
meaning.  The  fiery  body  that  came 
first  to  their  view  as  a  unit,  sat  not  on 
one  alone,  but  on  each,  in  the  form  of 
a  tongue  of  fire.  This  form  was  chosen 
to  represent  the  miraculous  gift  of 
tongues  which  accompanied.  The  same 
Holy  Spirit  that  alighted  on  the  head 
of  Jesus  as  a  dove,  alighted  on  the 
head  of  each  of  these  Disciples  as  a 
tongue.  This  glorious  Third  Person 
of  the  Trinity  took  a  visible  and  sig- 
nificant  shape  in  both  cases.  The  gift 
of  this  true  Pentecost  was  the  tongue 
of  fire.      (See   Isaiah  64:  1.)     Wlier 


A.  D  30.] 


CHAP.  II. 


4  And  Hhey  were  all  filled  with  tlie  Holy  Ghost,  and  fS\vl\6:i7 
began  "to  speak  with  other  tongues,  as  the  Spirit  gave  Jg^e*!''^'*"* 
tliein  utterance.  28? 30, India; 

1,  and  14 :  2,  &c 


Isaiah  shrank  from  the  prophetic  ofl&ce, 
contemplating  that  he  was  a  man  of 
unclean  lips,  his  tongue  was  cleansed 
by  a  live  coal  from  off  God's  altar. 
Isa.  6  :  5-7.  The  tongue  thus  kindled 
and  purged  by  the  Holy  Spirit,  is  the 
very  opposite  of  "the  tongue  set  on 
fire  of  hell."  Jas.  3:  6,  This  new 
tongue  was  the  proper  expression  of 
the  renewed  heart — for  out  of  the  abun- 
dance of  the  heart  the  mouth  speaketh. 
Matthew  12 :  34.  And  especially  as 
their  commission  was  now  to  preach 
the  Gospel  to  every  creature,  as  men 
full  of  the  Holy  Ghost,  the  whole  exter- 
nal form  of  this  miracle  was  most  fit 
to  express  the  idea.  ^  It  sat  upon  each 
Of  them.  The  fiery  body  thus  divided, 
distributed,  sat  upon  each  in  this  shape 
of  a  flaming  tongue.  Had  not  Christ 
promised  to  baptize  them  with  the 
Holy  Ghost  and  with  fire?  And  as 
the  sign  at  His  Baptism  had  been  di- 
vinely interpreted  to  John,  "Upon 
irhomsoever  thou  shalt  see  the  Spirit 
descending  like  a  dove  and  resting 
upon  Him,  He  it  is  who  baptizeth  with 
the  Holy  Ghost,"  so  here  the  inter- 
pretation was  easy — that  those  upon 
whom  the  Spirit  was  seen  to  descend 
like  a  tongue  and  rest  upon  them,  they 
were  those  who  were  to  preach  to  all 
nations  with  the  tongue  of  fire. 

4.  Filled  with  the  Holy  Ghost.  This 
was  the  actual  result  at  which  all  the 
proceedings  aimed.  This  was  the  great 
fact  of  this  new  Pentecost.  The  speak- 
ing with  "  other  tongues"  was  only  an 
expression  and  demonstration  of  this, 
and  would  have  been  of  small  account 
in  itself,  or  except  as  a  manifestation 
of  this.  The  great  event  was  the  advent 
of  the  Holy  Spirit  for  His  indwelling 
among  men.  This  is  here  expressed 
by  the  phrase,  "filled  with  the  Holy 
Ghost" — and  this  was  the  case  with 
each  one  of  the  whole  assembly  of  Dis- 
ciples ;  and  we  are  to  suppose  that  it 
was  such  a  fullness  of  the  Spirit  as  had 
been  promised  to  them  by  Christ,  as  a 
6* 


Comforter  and  Advocate  —  Teacher — ■ 
Leader  into  all  truth — Reminder  of 
Christ's  words — Revealer  of  the  things 
of  Christ — and  permanent  indwelling 
Agency,  to  abide  with  thorn  for  ever, 
(.John  14  and  16.)  It  was  a  "baptism 
with  the  Holy  Ghost,"  as  the  living, 
quickening  element,  in  place  of  water. 
It  carried  with  it  miraculous  endow- 
ments for  the  time  then  present.  But 
the  great  idea  was  that  of  the  Divine 
indwelling,  which  should  put  man  into 
communion  and  fellowship  with  God, 
as  the  Spirt  of  adoption — the  Spirit 
of  truth — the  Spirit  of  Christ.  This 
was  Christ's  Ascension  work,  to  "  re- 
ceive gifts  for  men,  that  the  Lord  God 
might  dwell  among  them,"  Ps.  68:  18. 
^  With  other  tongues.  This  is  given  as 
an  immediate  effect  of  the  Spirit's  de- 
scent. Doubtless  the  Holy  Spirit' 3 
work  had  not  just  now  commenced. 
But  He  had  wrought  among  men  only 
sparingly  before,  under  "the  minis- 
tration of  the  letter,"  and  not,  as  He 
was  henceforth  to  do,  under  "  the 
ministration  of  the  Spirit."  It  was 
wholly  in  keeping  with  the  mode  of 
God's  dispensation,  to  introduce  this 
new  era  in  the  Church  by  this  new 
manifestation.  In  regard  to  the  form 
of  this  miracle.  Observe — (1)  That 
this  was  promised  to  them  by  Christ, 
Mark  16:17.  "  They  shall  speak  with 
new  tongues,"  that  is,  "other  tongues" 
than  those  in  which  they  naturally 
spoke.  (2)  This  was  indicated  by  the 
miraculous  sign,  or  token  of  fiery 
tongues  sitting  upon  the  heads  of  the 
assembly.  What  greater  proof  could 
be  given  that  it  was  the  work  of  God  ? 
And  if  this  tongue  of  fire  still  rested 
on  the  head  of  each,  when  the  multi- 
tude came  together,  it  must  have  had 
a  striking  effect  in  convincing  them  of 
the  miracle.  We  cannot  suppose,  with 
some,  that  the  miracle  consisted  in  the 
multitude  hearing  the  same  language 
as  if  it  were  their  own  tongue,  and  so 
as  to  understand  it;  for  that  "woultl 


M 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


5  And  there  were  dwelling  at  Jerusalem  Jews,  devout  men,  out 
of  every  nation  under  Leaven. 


have  been  a  gift  of  ears  and  not  of 
tongues.  (3)  It  is  plain  from  the 
whole  record,  that  they  began  to  speak 
in  the  various  languages  of  the  people 
present,  so  as  to  be  understood  by 
them,  (vs.  8.)  (4)  This  would  seem 
to  have  been  given  also  as  a  sign  to 
the  multitude,  (1  Cor.  14:  27,J  as  well 
ns  an  indication  to  the  Disciples  of  their 
world-wide  work  of  preaching.  It  is 
not  stated,  nor  is  it  necessary  to  sup- 
pose that  they  had  the  tongues  im- 
parted to  them  for  the  purpose  of 
preaching  the  Gospel  afterwards.  We 
find  no  trace  in  history  of  this  pecu- 
liarity in  their  preaching.  Nor  can  we 
be  certain  that  the  speaking  with 
tongues  in  the  Corinthian  Church  was 
quite  the  same  gift.  There  were  "di- 
vers kind  of  tongues,"  or  "diversities 
of  tongues" — though  it  is  said  that 
*'  all  these  worketh  that  one  and  the 
same  Spirit" — intimating  that  there 
were  varieties  of  this  gift.  In  t-his 
case,  "at  the  birth-day  of  the  Christian 
Church,"  this  speaking  with  tongues, 
in  the  act  of  magnifying  God's  wonder- 
ful works,  was  most  appropriate  as  a 
sign  of  God's  presence  by  His  Spirit  to 
dwell  among  men,  and,  at  the  same 
time,  it  was  a  significant  prophecy  that 
the  Gospel  shall  go  from  nation  to  na- 
tion, till  every  tongue  shall  "confess 
that  .Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father,"  Phil.  2  :  11.  It  is 
to  be  observed,  however,  that  in  the 
case  of  Cornelius  and  his  friends,  when 
they  received  the  Spirit,  it  was 
manifested  by  their  "speaking  with 
tongues,"  and  this  was,  also,  in  the  act 
of  "  magnifying  God,"  ch.  10  :  46.  So 
at,  Ephesus,  Paul  discoursed  to  "  the 
Disciples,"  and  the  Holy  Ghost  came 
upon  them,  and  they  spake  loith  tongues 
and  prophesied,  ch.  19  :  6.  In  1  Cor. 
13  : 1,  "  the  tongues  of  men  and  of 
angels"  are  spoken  of.  "  Tongues" 
and  "prophscies"  are  to  "cease"  to 
be  exercised,  There  shall  be  no  fur- 
ther use  fol.*  these  gifts.  And  these 
miraculous  gifts  of  the  Spirit  were 
withdrawn,   when  the   truths  of  the 


Gospel  had  been  fully  established,  and 
the  scheme  of  Redemption  developed 
to  the  world.  Tf  -As  the  Spirit.  This 
miraculous  gift  i.s  expressly  ascribed 
to  the  Spirit.  They  spake  as  the  Spi- 
rit enabled  them  to  speak,  the  words 
being  prompted  by  the  inspiring  ngen- 
cy.  The  effect  to  be  secured  was  the 
communication  to  the  hearers,  in  their 
own  several  tongues,  of  "the  wonder- 
ful works  of  God."  On  the  part  of  the 
speakers,  we  are  to  understand  that 
they  poured  forth  their  high  praises 
of  God  with  the  recital  of  His  wonder- 
ful doings.  Of  course,  they  would 
speak  of  His  Ascension,  as  well  as  of 
His  Life,  Death  and  Resurrection,  and 
of  the  whole  plan  of  ^race  and  salva- 
tion, as  thus  far  carried  on.  And  it 
was  the  plan  of  God  that  they  should 
convey  these  great  vital  truths  to  the 
hearers,  in  their  several  tongues.  We 
may  even  suppose  that  they  spake  as 
mere  mouth-pieces  of  the  Spirit,  so  as 
to  exclude  their  own  knowledge  of  what 
they  spake.  But  we  are  distinctly 
told,  that  the  multitude  understood  the 
language  in  which  they  spake,  and  un- 
derstood them  to  speak  "  the  wonder- 
ful works  of  God" — not  to  speak  of 
these  works,  but  to  speak  them — to  ut- 
ter and  publish  them.  Observe. — 
We  are  not  to  suppose  that  each  per- 
son was  enabled  to  speak  all  the  lan- 
guages, but  that  the  assembly  heard 
his  own  tongue  from  one  or  another 
of  the  speakers. 

5.  The  Evangelist  now  proceeds  to 
relate  what  is  very  importantly  con- 
nected with  the  miracle — the  fact  of 
so  many  varieties  of  tongues  being 
represented  at  Jerusalem  at  that  time. 
^  Dwelling.  This  terra,  in  the  orig- 
inal, means  commonly,  not  sojourning^ 
but  residing.  It  is  not  to  be  sup- 
posed, however,  that  no  strangers  were 
included,  for  "strangers  of  Rome," 
or  Roman  sojourners,  are  expressly 
mentioned  in  the  list.  Many  Jews 
from  foreign  parts  had  taken  up 
their  residence  at  Jerusalem,  to  be  near 
the    temple,    and   Qonvenieut   to    the 


I.  D.  30.  J 


CHAP.  11. 


55 


6  Now  -f  when  this  was  noised  abroad,    the  muliitude  l^ciuu^^mUdi 
caine  together,  and  were  ||  confounded,  because  that  every  i^,^-,!^""*^** 
man  heard  them  speak  in  his  own  hmguage. 


feasts.  Besides  this,  they  would  have 
been  attracted  thither  by  the  current 
expectation  of  the  Messiah,  which  had 
for  some  time  prevailed.  *|[  Devout 
men.  Their  character  is  here  given  as 
devout.  They  wei-e  not,  therefore, 
idle  and  curious  listeners,  but  men 
of  weight  and  piety,  in  the  Jewish 
religion.  Simeon  was  such  an  one 
'•just  and  devout,"  Luke  2  :  25.  It 
is  applied  also  to  the  pious  men  who 
carried  Stephen  to  his  burial,  (ch.  8: 
2. )  These  were  eminent  specimens  of 
the  Jewish  people  who  had  resorted  to 
the  Holy  City,  in  token  of  their  de- 
voutness.  This,  observe,  was  so  re- 
cently after  the  eventful  scenes  of  the 
Crucifixion,  that  these  must  have  been 
rejecters  of  the  true  Messiah.  The 
Risen  Lord  thus  pursues  His  murder- 
ers (vs.  23,)  with  salvation.  1  Out  of 
every  nation.  As  this  is  the  glorious 
birth-day  of  the  Universal  Church,  so 
it  gathers  in  those  specimens  and  rep- 
resentatives of  all  nations,  who  should 
yet  hear,  in  their  own  tongues,  the 
wonderful  works  of  God.  This,  then, 
is  true  to  the  ritual  meaning,  the  of- 
fering of  a  plurality  of  loaves,  from 
the  first  fruits  out  of  the  whole  har- 
vest of  the  race,  as  virtually  gathered 
in,  in  Christ,  Lovit.  23:  17.  Here  was 
a  specimen  to  be  presented  to  God,  of 
the  grand  products  of  the  harvesting, 
which  had  just  taken  place,  by  antici- 
pation, in  the  Ascended  Head.  Three 
thousand  of  all  these  various  tongues 
and  countries  were  to  be  presented  as 
the  first  fruits  of  the  great  harvest  of 
Bouls.  It  is  from  the  dispersed  people, 
as  speaking  various  tongues,  and  thus 
it  is  a  picture  in  miniature  of  what 
vas  seen  by  John  in  the  Revelation, 
*' A  great  multitude  out  of  every  kin- 
dred, and  tongue,  and  people,  and  na- 
tion, before  the  throne  and  before  the 
Lamb,"  (Rev.  7:  8,  9-14,  15,  16,)  cry- 
ing salvation  to  our  God,  &c.  ^  Un- 
der heaven.  This  is  a  general  expression, 
meaning  "from  all  quarters."  The 
Jews  had  beea  scattered  i*'  aU  direc- 


tions. In  Alexandria  there  were  so  raanj 
as  to  require  the  Old  Testament  Scrip- 
tures to  be  translated  into  Greek  nearly 
three  hundred  years  before  Christ, 
They  had  been  dispersed  under  Shal- 
maneser,  B.C.  721,  (2  Kings  17:  6;) 
under  Nebuchadnezzar,  B.  C.  60G,  (2 
Kings  24:  10;)  under  Ptolemy  Lagus, 
B.  C.  320,  who  cai-ried  great  numbers 
into  Egypt.  At  the  three  great  festi- 
vals of  the  nation,  and  especially  at 
this  of  Pentecost,  thej^  came  up  from 
all  quarters,  as  the  places  mentioned 
show.  "And  so,  all  Israel  shall  be 
saved,"  says  Paul  to  the  Romans. 
And  the  Jews  shall  be  brought  in 
with  the  fullness  of  the  Gentiles.  See 
Matt.  3:  12;  John  4:  35-36;  Matt. 
9 :  37. 

6.  Noised  abroad,  (Gr.  (jiuvij.)  Ra- 
ther, As  this  voice,  or  sound,  took  place. 
That  is,  the  sound  as  of  the  rushing 
mighty  wind  —  here  called  a  voice — 
intimating,  perhaps,  that  the  "noise" 
(so  called  in  vs.  2)  was  not  a  mere  nat- 
ural phenomenon,  like  the  noise  which 
it  resembled,  but  a  "voice" — the  voice 
of  God— the  Holy  Spirit.  So  in  John 
3  :  8,  "  Thou  hearest  the  sound  (voice) 
thereof."  The  same  verb  is  used  in 
vs.  2,  and  rendered  "  came,"  (as  here, 
in  the  participial  form;)  and  with  the 
noun  it  is,  translated,  ''noised abroad'' 
— or  the  noise  came.  Wicklif  's  version 
reads,  "  When  this  voice  was /nade."  We 
infer  that  the  sound  which  came  down 
from  above,  ("from  heaven,")  in  the 
direction  of  the  house,  was  heard  in 
all  the  neighborhood,  and,  perhaps,  in 
all  the  city.  Observe. — Just  as  at 
the  Advent  of  the  Second  Person  of 
the  Trinity,  there  appeared  a  miracu- 
lous meteor,  which  stood  over  the  house 
where  the  young  child  was,  so  here, 
a  miraculous  sound  marked  the  house 
where  the  Third  Person  of  the  God- 
head had  descended  among  men.  And 
as  the  former  sign  was  a  token  and 
guide  to  the  Magi,  as  the  representa- 
tives of  the  Gentile  world,  so  this  lat- 
ter sign  was  a  token  and  guide  to  tka 


66 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


7  And  they  were  all  amazed  and  marvelled,  saying  one 
/chap.  1:11.     ^Q  another,  Behold,  are  not  all  these  which  speak  ^Galileans? 

8  And  how  hear  we  every  man  in  our  own  tongue,  wherein  we 
were  born  ? 

9  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  in  Meso- 
potamia, and  in  Judea,  and  Cappadocia,  in  Pontus,  and  Asia, 


dispersed  Jews,  as  the  representatives 
of  all  lands  and  tongues.  Tf  The  mul- 
titude came  together.  As  this  sound  so 
definitely  pointed  to  the  very  house, 
the  promiscuous  throng  just  referred 
to  flocked  together  to  the  place  to  see 
what  was  the  matter,  ^  Were  con- 
founded. This  term  (translated  in  eh. 
19:  32,  "was  confused,"  and  in  ch. 
21:  31,  "was  in  an  uproar,")  means 
were  violently  agitated,  [amazed.)  Ev- 
ery man  heard,  &c.  These  men  from 
BO  many  countries,  and  speaking  such 
various  tongues,  heard  these  Jews 
speaking,  some  one,  and  some  another 
language,  so  that  there  was  none  but 
heard  his  own  familiar  tongue  spoken.- 
No  wonder  this  amazed  them.  There 
could  be  nothing  more  clearly  miracu- 
lous than  that  persons,  known  to  be 
Galileans,  and  without  any  previous 
training  to  it.  should  speak  foreign 
tongues  familiarly  as  their  own.  This 
is  very  different  from  the  Irvingite  fa- 
naticism in  England,  of  speaking  in 
*' unknown  tongues" — mere  gibberish — 
which  was  never  done  in  the  Apostolic 
age,  though  the  language  may  have 
been  unknown  to  the  person  who  spake 
it.  ^  In  his  oivn  tongue.  The  term  is 
dialect.  Most  of  the  Jews  migrating 
to  other  countries,  as  colonists,  or  in 
commerce,  adopted  the  tongues  of  the 
respective  countries,  as  they  do  to  this 
day  in  every  land.  Some  of  these 
here  represented  may  have  been  dia- 
lects of  the  same  tongue,  and  not  dif- 
ferent languages.  But  however  they 
differed,  the  multitude  heard  each  dif- 
ferent dialect  accurately  spoken.  *|[  Ili^ 
own  is  emphatic — his  oivn  particular 
fcongue. 

7.  Galileans.  The  ground  of  their 
wonder  was,  that  men  known  to  be 
*'  Galileans"  should  be  found  speaking 
these  various  tongues.  The  ancient 
Jewish  prejudice  looked  with  suspicion 


upon  any  special  attainment  of  foreign 
tongues,  as  being  Gentilism. — (.Tosephics 
20:  1-2.)  The  Galilean  people  were 
noted  for  their  want  of  education, 
(John  1 :  46,)  and  their  corrupt  dia- 
lect, Mark  14:  70.  Yet  they  mixed 
most  with  Gentiles,  Matt.  4:15.  But 
how  then  could  all  these,  being  of  one 
province,  (or  nearly  so,  at  least  all  the 
leading  ones,)  be  found  all  at  once  so 
familiar  with  these  foreign  tongues  ? 

8.  Wherein  loe  loere  born?  As  we 
say,  "our  native  tongue."  It  is  held 
by  some  that  the  miracle  consisted  in 
the  impression  received  by  the  multi- 
tude, and  in  their  hearing  each  in  his 
own  tongue,  when,  in  fact,  the  Apos- 
tles spake  in  their  ordinary  way.  But 
had  this  been  so,  the  gift  would  have 
been,  not  so  much  of  new  tongues,  as 
of  new  ears,  and  the  ears  of  fire  would 
have  been  represented,  instead  of  the 
tongues  of  fire. 

9.  This  list  of  nations  is  here  given 
to  show  the  divers  tongues  represented 
and  spoken  there,  which  would  also 
show  the  extent  of  the  miracle.  Luke 
seems  here  to  have  inserted  the  list,  in 
order  to  convey  the  sense  of  their  cur- 
rent exclamations,  rather  than  to  have 
us  understand  that  any,  or  all  of  them, 
repeated  the  whole  list,  in  their  re- 
marks. T[  Parthians.  The  countries 
are  given  in  order,  beginning  from  tte 
north-east,  and  proceeding  to  the  west, 
and  adding  also  the  south.  Parthia 
lay  south  of  the  Caspian  Sea,  having 
the  country  of  Aria  on  the  east,  and 
of  Media-  on  the  west,  with  Hyrcania 
on  the  north,  and  Carmania  on  the 
south.  They  were  of  the  Scythian 
race,  and  were  celebrated  in  war  as 
archers.  Some  of  the  crowd  assem« 
bled  by  this  strange  event  at  Pentecost, 
were  Jews  from  that  country.  ^  3Iedeg, 
The  country  of  the  Medes  was  situa- 
ted west  of  Parthia,  and  south-west  o/ 


A.  D.  30.] 


CHAP.  II. 


57 


Hyrcama,  north  of  Persia,  and  east 
of  Assyria.  These  and  the  Parthians 
■were  probably  descendants  of  the  ten 
tribes  who  had  been  carried  away  by 
Assyrian  kings,  and  had  not  returned, 

1  Chron.  5 :  26 ;  2  Kings  17:  6.  The 
Medes  and  Persians  were  often  associ- 
ated in  governn-i»?nt,  2  Kings  18:  11; 
Esther  1 :  3,  14,  18,  19.  The  tongue 
spoken  by  these  and  the  Parthians  was 
the  Persian.  T[  Elamites.  This  coun- 
try was  situated  south  of  Media,  run- 
ning toward  the  Persian  Gulf,  and 
seeming,  at  times,  to  have  comprised 
Susiana,  whose  capital  was  Shushan, 
where  Daniel  resided,  "  in  the  province 
of  Elani,"  Dan.  8 :  2.  According  to 
Pliny,  the  river  Ulai  separated  Susiana 
from  Elymais.  Chedorlaomer,  king  of 
Elam,  was  chief  of  the  allied  kings  in 
Abraham's  time.  Gen.  10:  22.  See 
Ezra  2:7;  8:7;  Neh.  7  :  12,  34 ;  Isa. 
11:  11;  21:  2;  22:  2;  22  :  6.  They 
were  celebrated  in  battle,  like  the 
Parthians,  as  archers.  The  Elamites 
were  descended  from  Elam,  son  of 
Shem,  Gen,  10:  22.  t  Dwellers  in 
Mesopotamia.  The  same  term  is  here 
used  as  in  vs.  5.  Of  those  who  were 
now  "  dwelling  in  Jerusalem,"  some 
were  from  Mesopotamia,  where  they 
had  been  dwelling.  This  country  lay 
between  the  rivers  Tigris  and  Euphra- 
tes, as  the  name  signifies,  between  the 
rivers.  It  had  a  corresponding  name 
in  the  Hebrew,  Aram  Naharaim,  i.  e. 
Aram,  or  Syria  of  the  two  rivers.  Gen. 
24 :  10.  It  was  separated  from  Arme- 
nia by  Mount  Taurus  on  the  north.  In 
this  tract  of  country  were  probably 
situated  "  Ur  of  the  Chaldees,'"  whence 
Abraham  was  called.  Gen.  11:  27-28; 
Haran,  Gen.  11  :  31-32  ;   Sepharvaim, 

2  Kings  17 :  24,  and  Carchemish,  2 
Chron.  35:  20.  The  Syriac  and  Chal- 
daic  dialects  were  probably,  at  this 
time,  spoken  there.  Babylon  was  at 
the  southern  extremity.  [It  has  been 
recently  ascertained  that  the  languages 
anciently  spoken  in  these  regions  of 
Asia  were  very  various.  Col.  Rawlin- 
8on,  in  decyphering  the  Assyrian  in- 
Bcriptions,  speaks  of  five  or  six  varie- 
ties of  language  used  in  those  records, 
Tiz.:  Babylonian,  Achoeipenian,  Medo- 


Assyrian,  Assyrian  and  Elymean,  be« 
sides,  perhaps,  the  Scythic-Chaldean. 
The  Babylonian  tongue  was  essentially 
a  primitive  Hebrew — its  roots  are  the 
same — its  structure  is  analogous — ita 
conjugations  are  very  similar,  and 
the  names  of  objects  mostly  identical. 
The  language  of  Elymais  was  anciently 
Scythic  and  cuneiform.  It  became 
modified  by  mixture  with  the  Semitic. 
Col.  Rawlinson,  speaking  of  the  races 
whose  recoi'ds  were  found  lately  in  the 
Assyrian  inscriptions,  says  that  the 
Nimrod  of  Scripture  and  the  original 
Median  dynasty  of  Berosus,  is  the  same. 
Then  came  the  Scythian  dynasty  from 
Susiana  or  Elymais,  which  was  fol- 
lowed by  the  Chaldean  monarchy,  1776 
B.  C.  After  this  came  an  Arab  dy- 
nasty, 1518  B.  C,  which,  in  turn,  was 
supplanted  by  the  Assyrian,  1273  B.  C, 
when  Assyria  became  independent,] 
*[  Judea.  As  Luke  wrote  at  Rome,  he 
named  Judea  among  the  nations  as 
having  a  tongue  diflferent  from  those 
just  enumerated ;  and  they  come  in  his 
way  in  the  geographical  course  from 
east  to  west — from  Asia  to  Asia  Minor. 
It  is  the  dwellers  in  Judea  who  are 
spoken  of,  who  may  not  have  been 
native  Jews,  but  who  would  be  sur- 
prised to  hear  Galileans  speak  pure 
Hebrew,  as  they  were  noted  for  a  bar- 
barous dialect.  Luke,  moreover,  was 
in  the  habit  of  regarding  the  dialect  of 
Judea  as  a  foreign  tongue,  since  he 
himself  was  a  Gentile.  And  as  his 
object  was  to  give  the  various  languages 
spoken,  this  would  be  counted  as  one 
of  them,  at  any  rate.  ^  Cappadocia, 
This  country  was  a  province  of  Asia 
^Minor,  and  west  of  all  the  former.  It 
lay  south  of  Pontus  and  the  Black  Sea, 
and  west  of  Armenia,  east  of  Lycao- 
nia,  and  north  of  Cilicia.  The  lan- 
guage spoken  there  is  uncertain,  but 
probably  was  akin  to  that  of  the  Ly- 
caonians,  a  compound  of  the  Syriao 
and  Greek,  which  the  Apdstles  did  not 
understand,  ch.  14:  11,  This  prov- 
ince, along  with  Crete  and  Cilicia, 
formed  the  trio  of  places  beginning 
with  the  same  letter,  which  were  most 
celebrated  among  the  Greeks  for  ini 
quity.      Peter    included    this    people 


58 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  30 


10  Phrjgia,  and  Pamphylia,  in  Egypt,  and  in  the  parts  of  Libya 
about  Cyrene,  and  straugcrs  of  Rome,  Jews  and  proselytes, 

among  those  to  whom  he  adclrbssed  his 
first  epistle,  1  Pet.  1:  1.  Basil  the 
Great  and  Gregory  of  Nyssa  were  from 
this  province.  T[  Pontus  —  so  called 
from  its  bordering  on  the  Black  Sea. 
This  was  another  province  of  Asia 
Minor,  north  of  the  former,  and  united 
with  it  under  the  Komans  as  one  prov- 
ince. They  were  associated,  also,  in 
the  address  of  Peter's  first  epistle.  It 
was  the  birth-place  of  Aquila,  one  of 
Paul's  companions.  Acts  18 :  2,  18,  26 ; 
Rom.  IG:  3;  1  Cor.  16:  19;  2  Tim. 
4:19.  \  And  Asia.  This  is  the  pro- 
consular Asia  —  the  west  region  of 
Asia  Minor,  of  which  Ephesus  is  cap- 
ital. See  chap.  6 :  9 ;  16  :  6  ;  20 :  16. 
In  this  district  the  seven  Churches  of 
Asia  were  located.  Rev,  1 :  4. 

10.  Phrygia  and  Pamphylia.  These 
were  provinces  of  Asia  Minor.  The 
former  at  this  time  belonged  to  the 
Roman  province  of  Asia,  having  Bi- 
thynia  and  Galatia  on  the  north,  and 
Lycia  and  Pamphylia  on  the  south. 
The  latter  borders  on  the  Mediterra- 
nean Sea.  In  these  provinces  of  Asia 
Minor  the  Jews  spake  dialects  of  the 
Greek.  ^  Egypt-  The  country  wa- 
tered by  the  River  Nile  and  south  of 
these  just  named,  is  here  mentioned. 
Great  numbers  of  Jews  resided  in  Al- 
exandria—  two-fifths,  indeed,  of  the 
whole  population.  They  had  been  en- 
couraged to  settle  there  by  Alexander 
and  Ptolemy  Lagus,  and  their  num- 
bers had  led  to  the  demand  for  a  trans- 
lation into  Greek  of  the  Old  Testament 
Scriptures  about  285  B.  C.  The  lan- 
guage of  the  country  was  Coptic,  and 
sojourners  from  "Egypt"  in  general 
would  speak  that  tongue.  ^  Libya 
about  Gyrene.  Libya  is  the  general 
name  for  Africa,  especially  the  north- 
ern part.  This  region  "about  Cyrene" 
was  about  500  miles  west  of  Alexan- 
dria in  Egypt,  and  was  called  Pentap- 
olis,  from  its  having  five  celebrated 
cities  in  its  bounds.  It  was  a  Greek 
colony.  The  Jews  composed  a  fourth 
cf  the  population  in  Cyrene,  and  formed 


an  independent  body,  with  a  gov- 
ernor of  their  own,  just  as  in  Alexan« 
dria  they  had  ethnarchs  of  their  own. 
Jos.  Ant.  xiv.  7,  2 ;  xix.  7,  2.  Si- 
mon, who  was  compelled  to  bear  our 
Saviour's  cross,  was  from  this  region, 
Matt.  27 :  32.  And  the  Jews  of  Cy- 
rene were  so  numerous  in  Jerusalem 
as  to  have  had  a  synagogue  of  their 
own.  (ch.  6:9.)  ^  Strangers  of  Rome. 
Literally,  the  Romans  sojourning,  (i.  e. 
in  Jerusalem.)  There  were  so  many 
Jews  in  Rome  that  they  had  eight 
synagogues  there — according  to  Jose- 
phus.  The  term  here  rendered  ^^ stran- 
gers'^ is  probably  to  be  distinguished 
from  that  rendered  ^'dwellers,''  vss.5-9, 
and  denotes  more  temporary  sojourn. 
The  term  is  used  in  ch.  17  :  21,  of  the 
"strangers"  ( rather  foreigners,)  so- 
journing at  Athens — and  here  it  ia 
meant  to  denote  those  from  Rome  who 
were  more  transiently  in  Jerusalem 
than  the  persons  before  named  as 
"dwelling"  there.  These  were  proba- 
bly there  at  the  feast.  They  spake 
the  Latin  tongue.  We  suppose  that 
of  these  pilgrims  from  Rome,  some, 
who  were  converted  at  this  time, 
founded  the  Church  which  grew  to  so 
much  importance  there,  and  to  which 
Paul  addressed  his  letter  "  to  the  Ro-  | 
mans."  Many  Jews  had  been  carried  ) 
as  captives  and  colonists  to  Rome  at 
the  conquest  of  Judea  shortly  before 
the  Christian  era,  and  a  separate  quar- 
ter of  the  city  was  assigned  to  them, 
as  is  still  the  case.  The  Papal  govern- 
ment confines  the  Jews  to  this  cramped 
and  filthy  district  of  Rome,  called  the 
Ghetto,  and  no  Jewish  merchant  or 
citizen  is  allowed  by  the  law  to  have  a 
residence  or  shop  outside  of  it.  \  Jews 
and  proselytes.  That  is,  all  the  people 
named  in  the  previous  list  were  of  twa 
classes,  native  Jews,  born  of  Jewish  pa* 
rents,  and  proselytes,  or  heathen,  con- 
verted to  the  Jewish  religion.  The 
Jews  were  noted  for  "compassing  sea 
and  land  to  make  a  proselyte."  Muti. 
23;  15, 


A.  D.  30.] 


CHAP.  II. 


59 


11  Cretes  and  Arabians,  we  do  hear  them  speak  in  our  tongues 
the  wonderful  works  of  Grod. 


I 


11.  Cretes  arid  Arabians.  These 
were  added  to  the  list  fts  a  kind  of  af- 
ter-thought in  the  catalogue,  and  would 
more  regularly  have  come  before  the 
last  clause,  for  these,  also,  were  both 
of  the  native  and  proselyte  class — both 
attending  now  upon  this  festival  of 
the  Jewish  religion.  Crete  is  that  isle 
of  the  sea,  in  the  Mediterranean,  now 
called  Candia,  about  half  as  large  as  Pa- 
lestine, and  about  500  miles  southwest 
of  Constantinople,  and  nearly  the  same 
distance  west  from  the  Syrian  coast. 
Paul  touched  at  this  island  on  his  way 
to  Rome,  ch,  27  :  7,  8,  13,  and  Titus 
was  left  here  to  set  in  order  things 
that  were  wanting  among  the  Churches, 
Titus  1  :  5.  The  inhabitants  are 
spoken  of  by  Paul  as  notorious  for 
treachery  and  all  immorality,  Titus 
1  :  12,  13.  Their  language  was  pro- 
bably the  Greek.  Philo  records  that 
the  Jews  were  numerous  in  Crete. — 
Arabia  is  the  peninsula  in  which 
Mount  Sinai  is  situated,  having  for  its 
western  boundary  the  Red  Sea,  and 
lor  its  eastern,  the  Persian  Gulf  and 
Euphrates.  It  has  the  Indian  Ocean 
on  the  south,  and  the  Holy  Land  on 
the  north.  The  Arabic  language  is 
akin  to  the  Hebrew,  as  it  is  of  the 
sane  stock;  yet  it  is  widely  different 
lus  a  spoken  tongue.  The  district 
known  as  Arabia  comprised  the  whole 
region  of  Perea,  east  of  the  Jordan, 
stretching  north  as  far  as  Damascus, 
into  which  region  Paul  is  said  to  have 
£;one  after  his  conversion,  (Gal.  2 :  17.) 
f  We  do  hear  them.  The  question  in 
vs.  8  is  continued — "How  do  we 
liear  ?"  This  was  the  ground  of  as- 
tonishment, that  people  of  these  differ- 
ent nations  and  languages  heard  these 
Galileans  speaking  their  tongues,  in- 
stead of  their  own  peculiar  dialect. 
The  wonder  of  it  was,  that  they  heard 
these  men  using  language  perfectly 
familiar  to  them  all,  and  o^ll  as  though 
these  strangers  were  countrymen  of 
theirs,  speaking  these  strange  tongues 
us  fluently  as  themselves. — We  were 
fit  Jerusalem  at  the  season  correspond- 


ing with  that  of  the  Passover,  when 
such  promiscuous  crowds  were  flocking 
to  the  Holy  City,  from  Europe,  Asia, 
Egypt,  Abyssinia,  and  the  islands  of 
the  sea.  There  were  Russians,  Prus- 
sians, Italians,  Romish  sojourners, 
Greeks,  Armenians,  people  from  dififex*- 
ent  parts  of  Asia  Minor,  and  from  the 
remote  East,  in  various  costumes — 
also,  Copts,  CoDgos,  Abyssinians  and 
Arabians — quite  such  a  promiscuous 
gathering  as  is  here  named ;  repre- 
senting very  much  the  same  parts  of 
the  world.  We  saw  all  colors  and 
shades  of  complexion  mingling  in  the 
Church  of  the  Holy  Sepulchre,  kneel- 
ing together  at  the  same  shrines, 
and  joining  in  the  same  processions. 
And  we  could  imagine  what  amazement 
must  seize  these  foreigners  of  different 
tongues,  if,  in  any  house  where  one 
hundred  and  twenty  or  more  were  as- 
sembled, they  should  hear  their  own 
languages  freely  and  familiarly  spok- 
en by  persons  from  Galilee.  At  Pen- 
tecost they  heard  this  done  in  a  most 
marvelous  way — not  here  and  there  a 
man  speaking  in  a  tongue  that  would 
be  recognized  by  one  of  these  foreign- 
ers, but  among  them  all,  this  whole 
list  of  foreigners  heard  their  own  sev- 
eral tongues  at  the  same  time.  And 
all  the  assembly  were  speaking  on  the 
same  great  theme.  There  were  at 
least  eight  or  nine  tongues  spoken,  be- 
sides the  various  dialects  of  difl"erent 
provinces  using  the  same  tongue  dif- 
ferently. The  miracle  was  manifest. 
It  was  plainly  connected  with  the  su- 
pernatm-al  noise,  and  the  flaming 
tongues,  and  none  could  doubt  that 
something  very  wonderful  had  occur- 
red. ^  The  ivonderful  zcorks.  Ra- 
ther, The  great  things  of  God — as  the 
Incarnation,  Resurrection,  Ascension 
and  Plan  of  Salvation  by  Christ — such 
as  Peter  soon  after  discourses  to  them. 
We  need  not  suppose  that  this  speak- 
ing was  a  mere  exhortation  to  these 
strangers  to  embrace  Christ.  It  was 
commenced  before  they  flocked  to- 
gether, and  doubtless  it  sonaisted  o? 


60 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  i;.) 


12  And  they  were  all  amazed,  and  were  in  doubt,  saying  one  to 
another,  What  meaneth  this  ? 

13  Others  mocking  said,  These  men  are  full  of  new  wine. 

14  Tf  But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice, 


praise  and  exaltation  of  God's  "great 
things."  So  also  it  occurred,  cb,  10  : 
46.  Yet  thus  they  would  publish  these 
great  facts  to  these  strangers,  (Ps.  51 : 
12, 13;  Rev,  5:  13,)  and  thus  propagate 
the  truths  of  the  Gospel  in  these  vari- 
ous tongues,  as  they  could  not  other- 
wise so  promptly  have  done.  Thus, 
also,  would  the  Gospel  be  circulated 
by  these  pilgrims  and  foreigners,  to 
the  very  ends  of  the  earth. 

12.  In  douht.  The  term  is  applied 
to  a  state  of  balancing  between  differ- 
ent conclusions,  as  between  two  roads, 
•which  is  the  right  one.  They  were 
perplexed — did  not  know  what  to  make 
of  it.  ^  What  meaneth  this?  Literally, 
What  may  this  tvill  to  be?  What  may 
this  possibly  mean  ?  This  is  what  the 
serious,  pious  portion  said,  and  the  lan- 
guage shows  how  they  were  already 
partly  convinced  of  the  miracle. 

13.  Others  mocking.  There  were  two 
classes  of  beholders  there,  as  there  are 
every  Avhere :  some  disposed  to  take 
a  serious  and  sensible  view  of  the  mat- 
ter and  asking  for  information  ;  others 
mocking — cavilling,  scoffing — turning  it 
to  ridicule.  *^  Full  of  neio  loine.  They 
called  the  work  of  the  Holy  Spirit  the 
work  of  intoxicating  wine.  This  is 
only  next  to  making  it  the  work  of  Be- 
elzebub. How  the  carnal  mind  can 
pervert  the  highest  truths  and  plainest 
facts  of  Christianity.  How  little  power 
is  there  in  miracles  of  themselves  to 
convince  men,  even  if  one  arose  to 
them  from  the  dead  !  (Luke  16 :  30.) 
To  such  an  absurd  and  blasphemous 
theory  are  men  driven  who  deny  what- 
ever is  miraculous  and  supernatural  in 
Christianity.  What  wonder  that  such 
ridiculous  explanations  are  yet  given 
to  the  "wonderful  works  of  God"  by 
mocking  rationalists.  Those  "others" 
were  probably  such  native  Jews  as  did 
not  recognize  these  varic  is  tongues  ; 
and  to  them,  of  course,  it  seemed  a 
crazy  jargon  as  of  drunken  men.     So, 


in  1  Cor.  14 :  23,  Paul  points  out  this 
as  the  natural  effect  rpon  unbelievers, 
"  If,  therefore,  the  whole  Church  be 
come  together  into  one  place,  and  all 
speak  with  tongues,  and  there  come  iu 
those  that  are  unlearned  or  unbelievers, 
will  they  not  say  that  ye  are  mad  ?" 
That  is,  in  the  case  of  various  tongues 
being  spoken  in  the  hearing  of  those 
not  familiar  with  the  tongues— just  as 
it  would  seem  to  many  people  here  if 
an  assembly  were  to  break  out  in  He- 
brew, Arabic,  Persic,  &c.  which  they 
had  never  heard.  ^  New  wine.  It  was 
not  so  much  "»ei<;"  as  sweet  wine,  as 
the  term  is.  It  was  often  of  the  last 
year's  vintage,  but  kept  sweet  and 
strong.  It  was  this  kind  of  wine  which 
they  preserved  from  ordinary  ferment- 
ation, and  which  they  commonly  drank 
in  the  morning.  Some  suppose  it  to  have 
been  made  of  a  very  sweet  small  grape, 
as  referred  to  in  Gen.  49  :  11 ;  Isa.  5  :  2. 
The  wines  of  Jerusalem,  as  we  tasted 
them,  and  those  of  Mt.  Lebanon,  were 
"sweet wines,"  and  were  so  called;  be- 
ing boiled  so  as  to  prevent  ordinary  fer- 
mentation, and  not  regarded  as  intoxi- 
cating except  in  great  excess.  They 
are  sweet,  like  the  celebrated  classic 
"  Falernian,"  or  "Lachryma  Christi," 
near  Naples,  but  more  of  a  syrup. 

^  4.    The   First  Preaching  of   the 
Apostles, — Peter,     vss.  14-36. 

14.  Here,  then,  in  the  Christian 
Church,  we  find  the  ordinance  of  public 
preaching,  according  to  the  Apostolic 
commission,  "Go  teach  all  nations" — 
"preach  my  gospel  to  every  creature.'* 
But  we  shall  see  that  the  Church  is  not  a 
new  Institution,  and  that  this  is  not  the 
first  founding  of  the  Church,  for  it  is 
"built  upon  the  foundation  of  the  Apos- 
tles and  Prophets  together,  Jesus  Christ 
Himself  being  the  chief  corner-stone, 
in  whom  all  the  building  (of  Jew  and 
Gentile  walls,)  fitly  framed  together- 


A.  I>.  30.] 


CHAP.  II. 


61 


and  said  unto  them,  Ye  men  of  Judea,  and  a:l  ye  that  dwell  at  Jeru- 
salem, be  this  known  unto  you,  and  hearken  to  my  words : 

15  For  these  are  not  drunken,  as  ye  suppose,  «  seeing  it  ^iThess.s:;. 
is  hut  the  third  hour  of  the  day. 

16  But  this  is  that  which  was  spoken  by  the  prophet  Joel; 


groweth  into  a  holy  temple  in  the  Lord." 
(Eph.  2  :  21.)  \  Peter.  Peter,  as  per- 
liaps  the  first  specially  called  to  be  an 
Apostle,  (Matt.  4  :  18  ;  Mark  3:5,) 
and  characteristically  forward — the  Ce- 
phas, also,  at  the  bottom  of  this  work, 
is  he  by  whom  Christ  here  begins  to 
build  His  Church  upon  "this  rock"  of 
the  public  confession  and  preaching  of 
Christ  as  the  Son  of  the  living  God. 
(Matt.  16  :  13-20.)  Yet  observe,  it  is 
the  preaching  of  great  historical  facts 
by  which  this  fundamental  truth  of 
Christ  is  made  known.  Preaching  is 
originally  and  properly  a  publishing  of 
the  great  facts  of  the  Gospel.  \  Stand- 
ing up.  Boldly,  and  with  all  the  manly 
dignity  and  force  which  his  conviction 
of  the  truth  gave  him.  ^  With  the 
eleven.  Matthias  was  now  numbered 
with  them — and  they  all  probably  rose 
up  as  the  public,  official  representatives 
;~  of  this  Christianity  which  was  now  so 
slandered.  (See  vs.  37.)  It  may  be 
that  the  twelve  spake  in  the  different 
languages  to  the  same  effect.  (See  vs. 
37. )  Peter's  speech  alone  is  given  here, 
and  he  was  the  chief  speaker.  ^  Said 
unto  them.  Rather,  discoursed,  or  de- 
livered an  address  unto  them.  This  is 
the  first  formal  testimony  of  the  Chris- 
tian Church.  It  embraces  two  points. 
I.  The  defense  from  the  charge  of 
drunkenness  and  the  true  explanation 
of  the  phenomena,  as  the  work  of  the 
Holy  Spirit,  (14-20.)  II.  The  proclama- 
tion of  Christ  as  the  living  and  glorious 
source  of  all  this,  and  the  adorable  Sa- 
viour, (vs.  21,)  risen  from  the  death  to 
which  they  had  cruelly  consigned  Him. 
(22-36.)  ^  Ye  men  of  Judea.  Liter- 
ally, Men,  Jsws.  Native  Jews ;  as  in  ch. 
1:  11,  "Men,  Galileans."  These  are 
first  addressed  in  keeping  with  the  com- 
mand to  go  first  to  the  lineal  descend- 
ants of  Abraham,  (ch.  1:4,)  the  lost 
sheep  of  the  house  of  fsrael.  ^  All  ye 
iJtU  dwell  at  Jerusalenv     This  is  said  to 


include  others  who  were  then  dwelling 
at  Jerusalem — not  Jews,  but  proselytes 
— from  foreign  parts.  "  All  ye"  dwell- 
ers or  sojourners  here,  as  well  as  the 
native  Jews  who  were  born  of  Jewish 
parents.  ][  Hearken.  Literally,  giv6 
ear  to.     Attentively  listen  to. 

15.  For  these.  Peter  cannot  intend 
here  that  only  the  Disciples  and  not 
the  Apostles  themselves  had  spoken 
with  tongues — for  in  vs.  4  all  are  in- 
cluded. But  he  stands  out  from  the 
body  of  Disciples  "  with  the  eleven  "  as 
the  official  leaders  and  apologists  of 
the  Church — "the  twelve"  of  God's  Is- 
rael— according  to  the  ancient  patriar- 
chal number,  and  thus  calculated  to  im- 
press and  conciliate  these  Jews.  IT  As 
ye  suppose — assume.  ^  Seeing.  Liter- 
ally, for.  He  gives  the  reason  why. 
IT  The  third  hour.  This  was  nine  o'clock 
in  the  morning  by^ur  time.  The  Jews 
divided  the  natural  day  into  twelve 
hours  from  sunrise  to  sunset  The 
third,  sixth  and  ninth  hours  were  de- 
voted to  public  worship.  The  civil 
day,  as  used  in  their  common  reckon- 
ing, was  from  six  in  the  evening  till  six 
the  next  evening,  and  not  from  mid- 
night to  midnight,  as  the  Roman  day 
and  ours.  The  utter  improbability  of 
their  being  intoxicated  at  this  hour  was, 
1st.  Prom  the  rule  among  the  Jews  not 
to  eat  or  drink  before  morning  prayer. 
[Berach,  28:2.)  The  fourth  hour 
(ten  o'clock)  was  the  hour  for  break- 
fast. 2d.  From  the  improbability  in 
any  case,  of  men  being  intoxicated  at 
so  early  an  hour.  See  1  Thess.  5:7; 
Isa.  5:  11.  3d.  From  the  fact  that 
the  "  sweet  wine"  would  intoxicate 
only  when  taken  to  great  excess. 

16.  This  is  that,  &c.  This  is  the 
very  thing  predicted  by  the  prophet 
Joel  eight  centuries  before.  They  knew 
the  prophecy  full  well.  The  Old  Tes- 
tament prophets  pointed  forward  to  thii 
Tery  time  and  event      The  Old  Te«- 


62 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  3cr. 


kisa.  44:3. 
£zek.  11 :  19, 
Rnd  36 :  27. 
Joel  2 :  28,  29. 
Zech.  12 :  10. 
Johu  7 :  3S. 
«ch.  10:45, 
k  ch.  21 : 9. 


17  ^And  it  shall  come  to  pass  in  the  lust  days,  saith 
God,  *  I  will  pour  out  of  my  Spirit  upon  all  flesh  :  and  your 
sons  and  ^your  daughters  shall  prophesy,  and  your  young 
men  shall  see  visions,  and  your  old  men  shall  dream 
dreams  : 


tament  religion  was  a  religion  of  the 
future.  This  would  be  calculated  to 
convince  the  serious  Jews.  See  Joel 
2  :  28-32.  This  citation  was  the  more 
striking  and  impressive  as  these  words 
of  the  prophet  had  just  been  read  in 
the  Pentecostal  service  of  the  syna- 
gogue, 

17.  In  the  last  days.  In  the  original 
it  reads  "  after  these  things" — a  general 
expression  pointing  to  an  indistinct  fu- 
ture. Peter,  un(ier  the  inspiration  of 
God,  defines  it,  by  so  altering  the  lan- 
guage in  the  quotation  as  to  read  "m 
the  last  days''' — by  which  he  shows  that 
this  is  the  last  Dispensation — and  that 
this  advent  and  outpouring  of  the  Spirit 
is  the  beginning  of  the  end.  In  vs.  29 
accordingly,  this  is  connected  with  the 
dissolution  of  the  world  as  the  comple- 
tion of  "the  last  days."  Peter  thus 
expounds  the  language  of  the  prophet 
so  as  to  fix  the  reference  to  that  time 
of  Pentecost,  as  the  time  of  the  Messiah 
and  the  closing  Dispensation  to  which 
their  prophets  so  often  referred,  Isa.  2  : 
2;Mic.  4:1.  See  2  Tim.  3  : 1 ;  Heb, 
1 :  2.  This  phrase  was  so  familiar  as 
applying  to  "the  Gospel  times,"  that 
Peter  would  not  be  understood  as 
meaning  that  the  world  was  just  now 
coming  to  an  end — but  that  now  had 
commenced  the  train  of  events  belong- 
ing to  the  closing  dispensation,  which 
should  conclude  with  the  dissolution  of 
the  world.  Hence,  also,  our  Saviour 
used  the  expression,  "  the  last  day,''''  for 
the  closing  day  of  all — the  day  of  judg- 
ment, John  6 :  39,  40 ;  11 :  2 1 ;  12 :  48. 
— If,  then,  these  closing  times  have 
commonced,  these  cavillers  might  well 
tremble  at  these  tokens,  while  to  this 
Christian  assembly  the  dawning  of 
these  last  times  is  full  of  blessedness ; 
because,  as  Peter  will  show,  (vs.  21,) 
there  is  a  way  of  escape  from  the  wrath 
to  come.  ^  /  will  pour  out.  The  gift 
of  the  Spirit  was  often  represented  by 


the  prophets  under  this  figure  of  vater 
(as  rain)  poured  out,  "Until  the  Spirit 
be  poured  upon  us  from  on  high  and 
the  wilderness  become  a  fruitful  field." 
See  Prov.  1 :  23  ;  Isa,  45  :  3  ;  Zech, 
12  :  10.  So  it  is  called  by  our  Lord  a 
baptizing  with  the  Holy  Ghost,  And 
speaking  of  the  blessings  of  Messiali'a 
reign  it  is  said,  "  He  shall  come  down 
like  rain  upon  the  mown  grass  and  aa 
showers  that  water  the  earth."  So  in 
Titus  3  :  5-6,  "The  renewing  of  the 
Holy  Ghost  which  He  shed  onus  abun- 
dantly." 1"  My  Spirit.  The  Holy  Spir- 
it— the  Third  Person  of  the  blessed 
Trinity— is  here  referred  to.  He  is 
called  God's  Spirit,  and  "the  Spirit  of 
Christ,"  (1  Peter  1:  11.)  He  would 
pour  out  of  the  Ascension  gifts  received 
by  Christ,  that  the  Lord  God  might 
dwell  among  them,  Ps.  68:  18;  Eph. 
4 :  8,  And  this  outpouring  of  the 
Spirit  would  be  in  different  measures  at 
different  times  under  the  Gospel,  until 
at  length  it  should  be  universal,  ^  Upon 
all  flesh.  The  Spirit  was  promised  to 
be  outpoured  upon  all  classes  of  men  and 
nations,  not  upon  all  without  except 
tion — but  upon  all  without  distinction. 
The  time  has  yet  to  come  when  this 
prediction  will  be  more  fully  realized 
and  exhausted,  and  when  "all  flesh 
shall  see  the  salvation  of  God."  ^  Your 
sons,  &c.  The  blessing  was  to  come 
upon  their  households.  This  was  ac- 
cording to  the  Abrahamic  covenant, 
and  so  it  was  realized  in  the  family  of 
Cornelius  the  jailor,  Lydia,  Timothy,  &e 
So  Peter  further  declares  "the  promise 
is  unto  you  and  to  your  children."  So 
it  was  promised,  "I  will  pom-  out  my 
Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring.  And  they  shall 
spring  up  as  among  the  grass,  &c." 
Isa.  44 :  3,  4.  So  Malachi  also  proph- 
esies, "Arid  he  shall  turn  the  hearts 
of  the  fathers  unto  the  children,  &c." 
^  Shall  prophesy.    Females  shared  io 


i.  D  UO.] 


CHAP.  IT. 


63 


18  And  on  my  servants  and  on  my  handmaidens  I  will 
pour  out  in  those  days   of  my  Spirit;   ^and  they   shall  [''cW*'io;** 
prophesy:  '  28,  .-uo^ 


I 


tliesa  remarkable  influences  of  the 
Spirit,  as  in  case  of  Philip  the  Evan- 
gelist, who  had  four  daughters  that 
prophesied  —  ch.  21:  9.  Under  the 
Old  Testament,  Miriam,  Deborah, 
Huldah  and  Anna  were  prophetesses. 
(Exodus  15:  20 ;  Judg.  4:4;  Luke  2  : 
36.)  In  the  Church  of  Corinth  women 
Beem  to  have  shared  in  the  gift  of  proph- 
ecy, (1  Cor.  11  :  5,)  though  they  were 
not  allowed  to  speak  in  public,  (1 
Cor.  14:  34.)  The  word  has  divers 
Benses,  as  (1)  to  foretell  future  events, 
(2)  to  teach  the  doctrines  and  duties 
of  religion,  as  the  prophets  of  old.  In 
this  sense  it  seoms  to  be  understood  in 
1  Cor.  14th  ch.,  including  also  (3)  the 
public  praises  of  God — while  it  is  there 
distinguished  from  speaking  in  foreign 
tongues.  1  Cor.  14  :  2-5  ;  1  Cor.  12  : 
10.  It  was  doubtless  a  special  influ- 
ence of  the  Spirit  which  carried  with  it 
strong  convincing  evidence  of  power 
from  above,  whether  in  singing  praises, 
or  in  instructive  speech,  or  both. 
^  Your  young  men,  &c.  In  the  He- 
brew, the  order  of  these  clauses  is  in- 
verted, and  "the  old  men  di-eaming 
dreams"  comes  tirst.  The  Apostles 
were  young  men,  and  Peter  refers  to 
them  first,  as  meeting  the  case  more 
directly.  ^  Visions.  Cod  often  re- 
vealed Himself  to  the  prophets  by  vis- 
ions. Hence  they  were  formerly  called 
geers.  The  Divine  revelation  was 
made  to  the  spirit  of  the  prophet,  so 
that  the  scene  seemed  to  pass  before 
him.  To  Joel,  the  outpouring  of  the 
Spirit  appears  as  a  general  extension 
of  the  three  forms  of  Divine  revelation, 
which  occur  in  the  Old  Testament. 
Hence,  Isaiah  saw  the  vision  concern- 
ing Judah,  Ezekiel  beheld  the  vision 
of  dry  bones,  (37  :  8.)  Micah  saw 
the  word  of  the  Lord,  (1  :  1,)  and 
Habakkuk  saw  the  burden.  So  in 
the  New  Testament,  John  in  the  Rev- 
elation bears  record  of  "all  things  that 
he  Baw."  Rev.  1:  2.  The  Prophet 
Was  in  an  ecstasy.  The  Lord  spake 
'*  to  Ananias  t«  a  vision,'"  ch.  9 :  10. 


Saul  "saw  in  a  vision"  a  man  named 
Ananias.  Cornelius  "  saw  in  a  vision'* 
an  angel  of  God  coming  to  him,  ch. 
10:  3.  ^  Dream  dreams.  Another 
mode  of  Divine  revelation  was  by 
dreams,  in  which  God  suspended  the 
personal  consciousness  and  made  the 
scenes  pass  before  the  mind  juet  as 
when  we  dream.  Such  prophetic 
dreams  were  had  by  Jacob,  Solomon, 
Daniel,  and  others  in  the  Old  Testa- 
ment. Joseph,  the  husband  of  Mary, 
received  a  revelation  in  a  dream.  Matt. 
1 :  20 :  2:  19  ;  see  Gen.  20 :  3  ;  81 :  11 ; 
31:  24;  37  :  5  ;  40:  5;  41 :  1-7  ;  1 
Kings  3 :  5.  The  idea  here  intended 
is  that  God  would  reveal  Himself  to  all 
classes  without  distinction  of  age,  or 
sex,  or  rank,  or  nation,  sons  and  daugh- 
ters, young  and  old,  servants  and  hand- 
maids, of  all  flesh. 

18.  And.  Rather,  And  even — The 
Hebrew  reads,  "upon  the  servants," 
Gal.  3  :  28 ;  Coloss.  3  :  11.  "  There  i3 
neither  bond  nor  free."  The  Septua- 
gint  and  Vulgate  give,  however,  the 
same  rendering  as  Peter — or  rather, 
Peter  quoting  from  the  Greek  version, 
as  most  familiar  to  the  dispersed  Jews 
and  those  of  Jerusalem,  would  natu- 
rally give  it  as  found  there,  especially 
if  this  contained  a  sentiment  more  fully 
suiting  its  application  to  that  time. 
And  as  he  spake  by  inspiration,  Pe- 
ter's alteration  would  give  only  a  fur* 
ther  unfolding  of  the  inspired  senti- 
ment. All  classes  are  here  designated 
as  alike  belonging  to  God  and  all  equal- 
ly His  servants,  1  Cor.7  :  22.  "  The 
Lord's  freeman" — "  Christ's  servant." 
Some  understand  this  clause  as  refer- 
ring to  ministers,  or  woi'shipers  of 
God.  But  the  former  is  the  best  suit- 
ed to  Ihe  connection.  The  prophet 
evidently  refers  to  persons  of  servile 
condition,  and  the  Apostle  merely  adds 
the  pronoun  which  designates  them, 
however  humble  in  life,  as  the  Lord's, 
j  who  would  vouchsafe  his  special  grace 
to  them ;  so  that,  though  the  servitude 
I  to  man  might  continue,  it  would  merg« 


64 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


>  Joel  2 :  30,  31. 


19  ™And  I  will  shew  wonders  in  heaven  above,  and 
signs  in  the  earth  beneath  ;  blood,  and  fire,  and  vapour  of  smoke  : 


and  be  forgotten  in  the  honorable, 
filial  servitude  to  their  Heayenly  Fa- 
ther, 

19.  He  goes  on  to  show  that  this 
prophecy  of  Joel  also  calls  for  grievous 
visitations,  which,  therefore,  they  were 
to  expect.  These  predicted  blessings 
upon  the  Church  are  to  be  accompanied 
by  judgments  upon  the  ungodly  world, 
and  both  for  the  upbuilding  of  His 
kingdom.  The  reference  first  and  im- 
mediately is  to  the  destruction  of  Je- 
rusalem, and  next  to  the  destruction  of 
the  world.  The  prophecy  was  not  ex- 
hausted by  what  occurred  in  those 
Apostolic  days,  but  remained  to  be  ful- 
filled more  completely  in  the  last  day. 
That  outpouring  of  blessing,  and.  of 
judgment,  was  only  the  beginning  of 
the  end.  The  fearful  portents  belong- 
ing to  the  closing  up  of  temporal  af- 
fairs, are  immediately  connected  with 
the  opening  of  this  dispensation  of  the 
Spirit — for  these  were  the  two  covers 
of  the  book — as  these  were  the  two 
halves  of  Christ's  ministry — gathering 
His  ^heat  and  burning  up  His  chafi". 
The  connection  between  the  time  of 
vengeance  and  the  day  of  Redemption 
is  indicated,  Isa.  59  :  16,  18  ;  Isa.  63  : 
4 ;  Luke  21 :  22,  28.  He  now  proceeds 
to  show  that  these  prodigies  which 
they  saw,  were  part  of  what  was  con- 
templated by  Joel's  prophecy,  and  were 
thus  to  be  explained,  as  Divine  mani- 
festations. ][  Shew  wonders.  Literally, 
/  will  give  portents,  or  prodigies.  [The 
word  here  used,  repara,  is  one  of  three 
terms  employed  in  the  New  Testament 
to  denote  7niracles.  Sometimes  it  is 
used  together  with  the  word  for  signs, 
{(jijjueia,)  and  they  are  then  rendered 
''signs  and  wonders,"  Matt.  24:  24; 
Mark  13  :  22  ;  John  4 :  48.  The  other 
term,  which  is  most  commonly  ren- 
dered "miracles,"  is  dwa/ietg — "pow- 
ers"— because  they  are  wrought  by 
Divine  power — while  repara,  "prodi- 
gies," is  used  of  miracles,  because 
they  are  inexplicable  to  men,  and 
arifiEta,  "  signs,"  because  they  are  signs, 
w  tokens  of  tie  Divine  presence;  and 


thus  are  seals  of  the  Divine  mission 
of  those  who  work  them.  So  Nicode- 
mus  inferred.  "  No  man  can  do  these 
('signs')  miracles  that  thou  doest  ex- 
cept God  be  with  him,"  John  3 :  2.  In 
chap.  2:  22,  Peter  takes  the  same 
ground,  viz.:  Miracles,  "wonders  and 
signs"  were  sufficient  attestations  of 
one's  Divide  mission  and  claims. 
Hence  the  doctrine  held  by  some,  that 
miracles  only  bespeak  a  hearing  for 
him  who  works  them,  and  that  he  must 
first  show  that  his  doctrine  and  aim 
are  good,  before  the  miracles  can  prove 
his  Divine  commission,  is  fallacious. 
Miracles  are  granted  just  for  the 
purpose  of  proving  his  doctrine  to  be 
good,  and  worthy  of  acceptance  as 
from  God.  And  if  by  a  miracle  we 
understand  a  work  which  requires  Di- 
vine power,  the  case  is  clear  that  a 
miracle  can  be  wrought  only  as  a  Di- 
vine attestation.  And  if  we  should 
not  call  a  work  of  Satan,  however 
marvelous,  a  "wwVcrcZe,"  or  a  ^^sign,^' 
or  a  ^^  wonder,"  in  the  New  Testament 
sense,  then  there  is  no  ground  for  thia 
theory  that  we  must  wait  till  we  know 
about  the  doctrine  that  is  to  be  con- 
firmed by  it,  before  we  can  tell  whether 
the  miracle  is  wrought  by  God  or  by 
Satan.]  The  ancient  belief  was,  that 
wonders  in  the  natural  world,  such  as 
earthquakes,  eclipses,  &c.,  were  tokens 
of  the  Divine  wrath.  This  may  have 
been  gathered  from  the  plagues  of 
Egypt,  Exod.  10:21.  Similar  lan- 
guage is  used  in  Matt.  24,  in  reference 
to  the  last  day.  ^  Signs  —  Grjjueia. 
Moses  was  furnished  with  repara^ 
(prodigies,)  which  served  as  cTjjiEta— 
signs  of  the  Divine  presence,  and  cre- 
dentials of  his  mission,  Exod.  4 :  1-8. 
These  wonders  in  the  heavens  above, 
here  promised,  were  to  be  accompanied 
with  signs — tokens  in  the  earth  be- 
neath— and  they  are  described  in  the 
following  terms.  Such  wonders  and 
signs,  to  some  extent,  attended  the 
destruction  of  Jerusalem,  as  described 
by  Josephus.  But  more  especially 
they  will  mark  the  last  day.     The  pr^ 


A.  I>.  30.] 


CHAP.  II. 


20  " The  sun  shall   be  turned  into  darkness^  and  the  S"ri3:*2i* 
moon  into  blood,  before  that  great  and  notable  day  of  the  Lui:e2i:25. 
Lord  come  : 

21  And  it  shall  come  to  pass,  that  "whosoever  shall  call  osom.ioiis. 
on  the  name  of  the  Lord  shall  be  saved. 


phetic  vision  contemplates  them  both 
as  mergiug  into  one.  At  Pentecost  a  ! 
series  of  wonders  commenced,  which  j 
looked  forward  to  the  second  coming 
of  Christ.  Tf  Blood  and  fire.  Some 
understand  this  to  refer  to  bloodshed 
and  conflagration.  These  terms  pre- 
dict calamities,  such  as  were  generally- 
supposed  to  be  indicated  by  such  por- 
tents. It  is  not  meant  that  such  signs 
may  themselves  be  expected,  but  ra- 
ther the  events  which  they  foretoken. 
^  Vapor  of  smoke.  Dense  smoke  —  in 
Hebrew,  "  Pillars  of  smoke,"  or  col- 
umns of  it  darkening  the  sky — even 
blackening  the  sun.  Dr.  Thomson 
suggests  that  the  allusion  here  may  be 
to  the  sirocco,  or  sand-storm  of  the 
desert,  which  has  such  phenomena. — 
The  Land  and  the  Book,  p.  311. 

20.  The  sun,  &c.  These  figures 
were  often  used  by  the  prophets,  Ezek. 
32:  7;  Isa.  13:  10;  Amos  5:  18-20. 
They  are  commonly  employed  to  de- 
note great  and  afflictive  changes  in 
governments,  as  gloomy  as  if  the  sun 
were  turned  to  darkness,  and  as  bloody 
as  if  the  moon  were  turned  to  blood. 
See  Rev.  8  :  8,  where  John  saw  the 
same  vision.  Here,  doubtless,  the 
downfall  of  the  Jewish  State  is  prima- 
rily signified  ;  and  further  on,  it  points 
to  the  dissolution  of  despotic  worldly 
governments,  such  as  are  hostile  to 
Christ's  cause.  Such  events  are  inti- 
mated, also,  by  the  same  terms,  in 
Matt.  24:  20,  "The  powers  of  heaven 
shall  be  shaken."  T[  Notable.  The 
Greek  term  e-Kpavri — epiphanc — means 
manifest — epiphanous — or  illustrious  : 
signal  in  its  character  as  an  exhi- 
bition of  Divine  justice.  It  will  be 
a  day  of  revelation,  Matt.  25.  '« The 
Son  of  man  shall  be  revealed  from 
heaven  in  flaming  fire,  taking  ven- 
geance, &c."  The  Hebrew  term  in  Joel 
means  fearful.  This  ''day  of  the  Lord,'' 
ofieu  spoken  of  in  the  Scriptures,  may 
0* 


refer  to  any  day  of  judicial  infliction, 
but  always  looks  forward,  more  or  less 
distinctly,  to  the  final  day  of  His  wrath. 
It  was  here  seen  by  Peter  as  the  proper 
close  of  these  last  days  which  have 
now  begun,  and  hence  he  warns  the 
people  of  the  solemn  and  awful  times 
upon  which  they  had  entered.  "  His 
fan  is  in  His  hand,"  and  His  judgment 
is  already  going  on,  in  preparation  for 
the  final,  universal  trial.  Hence,  the 
Apostles  spoke  of  that  closing  event — 
His  final  judgment — as  at  hand.  If 
they  even  expected  the  second  coming 
of  Christ  very  soon,  (which  is  not  cer- 
tain,) this  would  not  at  all  affect  the 
authority  of  their  inspired  writings  on 
the  subject,  for  they  spake  in  words 
which  the  Holy  Ghost  taught  them, 
and  it  was  only  in  accordance  with  the 
declarations  of  Christ,  Matt.  24:  36. 
The  beginning  of  the  end  had  already 
taken  place.  They  were  living  in  the 
last  times  !  The  "  coming"  at  the 
destruction  of  Jerusalem  was  immedi- 
ately at  hand,  to  be  succeeded  by  the 
time  of  waiting  for  Christ,  (as  known 
to  the  Father  only,  Mark  13  :  32,)  till 
all  things  shall  have  been  put  under 
His  feet.  Then  the  tokens  shall  be 
repeated  with  fuller  and  more  signal 
manifestation,  and  the  day  of  the  Lord 
shall  arrive. 

21.  Whosoever.  Meanwhile,  during 
these  latter  days  of  portent,  all  of 
which  point  on  to  the  hastening  end, 
this  is  the  covenant  of  the  Spiritual  dis- 
pensation, that  whosoever — Jew  or 
Gentile,  bond  or  free — shall  call  upon  the 
name  of  the  Lord,  as  the  Messiah  made 
known  by  the  prophets,  (see  Rom.  10: 
11-14,  and  1  Cor.  1 :  2,)  and  with  a  re- 
liance on  Him  as  made  known  in  the 
Gospel,  in  His  revealed  character  and 
ofiice-work,  as  God  in  Christ  the  Sa- 
viour— shall  be  saved.  So  in  Genesis  4 :' 
26,  it  is  recorded,  "Then  began  men 
to  call  on  the  name  of  Jehovah/'  ©i 


m 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D. 


I 


22  Ye   men   of  Israel,   hear   these    words :    Jesus   of 
^iuo.iu'^'^^  Nazareth,  a  man  approved  of  God  among  you  Pby  miracles 
ueh!^2u.         ^iid  wonders  r.nd  signs,  which  God  did  by  him  in   the 
midst  of  you,  as  ye  yourselves  also  know  : 


by  the  nan  e  Jehovah,  Lord.  This  can- 
not denote  the  beginning  of  public  wor- 
ship, for  it  had  begun  before.  But  it 
must  refer  to  the  invocation  of  God 
under  a  special  name  ''Jehovah,"  or 
His  name,  as  that  whereby  He  makes 
Himself  kuown:  His  revealed  name — 
thus  acknowledging  the  attributes 
which  He  claims,  and  calling  upon  Him 
in  the  way  and  according  to  the  plan 
prescribed  in  His  Word.  ^  The  Lord. 
This  term  is  almost  universally  used 
in  the  New  Testament  to  designate 
Christ  as  the  Second  Person  of  the  God- 
head :  and  it  is  the  term  which  is  em- 
ployed in  the  Greek  version  of  the  Old 
Testament  to  translate  "Jehovah." 
This  is  a  strong  verbal  proof  of  Christ's 
Godhead.  The  passage  in  Gen.  4 :  26, 
agrees  well  with  this.  ^  Shall  be  saved. 
Salvation  is  proclaimed  in  Christ  to  all 
people.  This  is  the  glory  of  the  latter 
times.  It  is  not  to  any  exclusive  pale 
of  a  nation  or  a  denomination,  but  to 
individuals — "whosoever  will."  Yet  all 
who  truly  call  upon  the  name  of  Christ 
will  call  upon  Him  as  Prophet,  Priest 
and  King — will  receive  Him  in  all  His 
offices  in  which  he  acts  for  the  govern- 
ment and  salvation  of  men,  and  will 
come  unto  Him,  and  embrace  Him  by 
faith  for  salvation.  This  is  the  invita- 
tion— "  Look  unto  Me  and  be  ye  saved, 
all  ye  ends  of  the  earth,  for  I  am  God, 
and  there  is  none  else."  (Isa.  45  :  22. ) 
Peter  thus  prepares  them  to  hear  who 
is  the  Lord  who  is  to  be  called  on  for 
salvation.  Observe. — (1)  If  such  are 
thus  to  be  saved,  all  others  who  refuse 
to  call  upon  Christ  and  embrace  His 
ofl'ered  salvation,  must  be  lost.  "Nei- 
ther is  there  salvation  in  any  other — 
for  there  is  no  other  name  given  under 
Heaven  among  men,  whereby  we  must 
be  saved."  (ch.  4:  12.)  (2)  Peter 
proclaims  the  coming  wrath  in  prep- 
aration for  the  preaching  of  Christ  the 
Baviour. 
22    Peter  now  goes  on  to  pioclaim 


Jesus  of  Nazareth  as  "the  Lord"  spo- 
ken of  by  Joel, — the  only  hope  in  the 
coming  times  of  trouble,  and  the  Christ 
the  Messiah  of  their  prophecies  and 
hopes  as  a  nation.  Peter  goes  on  to 
prove  this  great  truth  of  Jesus'  exalta- 
tion as  Lord  and  Messiah,  from  three 
considerations.  I.  The  miraculous  at- 
testation and  approval  of  Jesus,  by 
God,  through  signs  and  wonders,  &c. 
(vs.  22.)  11.  The  Resurrection  of  Je- 
sus, (vss.  24-32.)  III.  The  gift  of 
the  Holy  Spirit  (vss.  33-35,)  from  Him 
as  the  Ilisen  Lord.  For  the  Ist,  He  ap- 
peals to  their  knowledge  of  the  facts, 
"  as  ye  yourselves  also  know."  (vs.  22.) 
For  the  2d,  he  shows  that  whatever 
they  might  have  thought  of  His  death 
it  was  provided  by  God,  and  His  Re- 
surrection by  God  the  Father  proved 
His  Divine  origin  and  mission — as  it 
set  the  seal  of  the  Godhead  upon  Hia 
Life  and  Death,  indorsing  all  his 
claims.  For  the  3d,  he  points  them  to 
what  is  now  passing  before  their  eyes 
as  the  proof  that  He  is  risen,  and  that 
this  which  they  now  see  and  hear  He 
hath  shed  forth.  ^  Ye  men  of  Israel — ■ 
ye  Jeu-s.  Whether  native  or  foreign. 
^  Jesus  of  Nazareth.  This  was  the  fa- 
miliar title  of  our  Lord,  which  went 
with  Him  to  His  cross,  as  was  predicted, 
"He  shall  be  called  a  Nazarene." 
(Matt.  2:  23.)  This  title,  which  was 
given  Him  in  reproach,  Peter  uses  in  this 
first  preaching  of  His  name.  See  John 
18  :  5-7.  See  ch.  22  :  8  ;  26  :  9.  ^Ap- 
proved.  Rather,  demonstrated,  accredited 
unto  you — shown  to  be  that  which  Ho 
claimed  to  be.  (See  vs.  19,  note.)  ^  Of 
God.  It  was  important  in  arguing 
with  the  Jews  to  show  that  Jesus  had 
the  authoritative  commission  of  the 
Father,  whom  they  professed  to  worship. 
This  was  the  point  which  Christ  Him- 
self constantly  urged  with  them.  (See 
John  5:  19,  30,  36.)  If  Which  God 
did.  None  but  God  could  have  done 
these  miracles — as  the  raising  of  Jairua'' 


A.  D.  30.] 


CHAP.  II. 


67 


23  Him,  *!  being  delivered  by  the  determinate  counsel  ?SL:  22,'in 
Bud  foreknowledge  of  Grod,  ""ye  have  taken,  and  by  wicked  '"■'■'*■ 
hands  have  crucified  and  slain  : 


-4  :  44. 

ch.  3 :  18,  and  it 

r  ch.  5:30. 


daughter  and  Lazarus,  as  well  as  of 
the  widow's  son ;  besides  giving  the 
blind  sight  by  a  word,  &c.  So  Nic- 
odemus  admitted,  for  himself  as  a  ru- 
ler of  the  Jews,  and  for  others,  John 
3:2.  It  is  idle  to  say  that  such  mir- 
acles were  attested  by  His  doctrine  and 
thus  only  were  shown  to  be  from  God, 
and  not  from  Satan — for  Satan  could 
not  have  wrought  them — and  if  he 
could,  then  they  would  have  been  in 
themselves  no  attestation  of  Jesus  as 
the  Christ.  And  further,  if  we  must 
wait  to  know  of  the  doctrine  whether 
it  is  good,  before  we  can  tell  whether 
the  miracle  is  from  God  or  from  Satan, 
when  it  is  the  worthiness  and  Divinity 
of  the  doctrine  which  we  want  to  have 
attested  by  the  miracle — then,  how 
shall  we  know  about  the  doctrine  inde- 
pendently of  the  miracle  which  attests 
it?  If  we  could,  we  should  not  need 
the  miracle,  for  then  we  should  know 
beforehand  just  what  it  comes  to  attest 
to  us — and  then,  too,  the  miracle  would 
have  no  important  end  to  serve,  and 
could  be  dispensed  with.  Observe. — 
Peter  here  shows  that  the  whole  course 
of  the  man  Christ  Jesus  was  ordained 
and  carried  through  by  the  direct  agen- 
cy and  authority  of  the  God  of  Israel. 
^  Yourselves  also.  As  well  as  we — or 
as  in  fact  you  know  without  being  told. 
These  facts  He  brings  up  to  them  as 
well  known  to  themselves.  The  Jews 
did  not  dispute  His  miracles.  They 
rather  admitted  them,  but  either  as- 
cribed them  to  the  agency  of  Beelze- 
bub, (Matt.  9:  3^;  Mark  3:  22,)  or 
found  fault  with  Him  as  breaking  the 
Sabbath  by  working  them.  (John 
5:  16.) 

23.  Him — This  one — emphatic :  the 
very  one  so  divinely  attested,  to  their 
certain  knowledge.  T[  Being  delivered 
— iKdorov — delivered  up.  The  tei'm,  in 
this  form,  is  used  only  here.  The  verb 
is  used  in  the  New  Testament  of  letting 
9ui  a  vineyard,  and  in  no  other  sense. 
Here  it  conveys  the  idea  of  His  being 
gut  into  their  hands  by  the  voluntary 


plan  of  the  Father.  It  was  by  no 
chance  nor  compulsion.  He  was  not 
wrested  from  the  Father's  hands.  He 
Himself  was  voluntary  in  it  all.  Ob- 
serve.— "Because  the  cross  of  Christ 
doth  commonly  trouble  us  at  first 
sight,  Peter  declares  to  them  that  He 
suffered  nothing  by  chance,  nor  be- 
cause He  wanted  power  to  deliver 
Himself,  but  because  it  was  so  deter- 
mined (and  appointed)  by  God.  For 
this  knowledge  alone,  that  the  death 
of  Christ  was  ordained  by  the  eternal 
counsel  of  God,  did  cut  off  all  occasion 
of  foolish  and  wicked  reflections,  and 
did  prevent  all  offenses  which  might 
otherwise  be  conceived." — Calvin.  To 
the  Jews,  the  cross  was  a  stumbling- 
block  and  an  offense.  They  could  not 
be  reconciled  to  so  shameful  a  death 
for  the  Messiah.  They  even  at  length 
invented  the  doctrine  of  two  Messiaha 
— a  suffering  one  and  a  victorious  one. 
In  no  other  way  could  they  satisfy  the  ^ 
plain  predictions  of  their  Scriptures. 
But  they  did  not  see  as  we  do,  hovf 
both  these  featiires  meet  in  one  and 
the  same  Jesus  of  Nazareth.  Tf  ^^ 
the  determinate  counsel.  By  the  definite 
(will)  plan  of  God,  or  in  accordance 
with  that  plan.  God  works  according 
to  a  plan.  Hence  the  Atonement  it- 
self is  definite  and  particular — not 
general  without  a  plan — nor  universal 
without  a  principle — but  well  defined 
in  its  application  and  execution.  The 
verb  is  elsewhere  rendered,  "  ordain- 
ed" —  "declared"  —  "limitcth."  Sea 
Acts  10  :  42 ;  Rom.  1:4;  Heb.  4  :  7. 
It  means  something  fixed.  "  He  hatb. 
determined  the  times  before  appoint- 
ed," &c.  "  He  limiteth  a  certain  day,"  ' 
&c.  The  dative  has  here  the  adverbial 
force,  and  indicates  the  cause  or  rule 
— in  either  case  referring  the  transac- 
tion to  the  definite,  particular  purpose 
of  God  to  this  effect,  "  The  Son  of 
man  goeth  as  it  is  written. of  Him," 
&c.,  Luke  22  :  22,  23.  This  remark 
is  now  understood  by  Peter,  as  it  was 
not  when  it  was  uttered.     Whether  th« 


68 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D. 


act  of  delivering  up  be  referred  to 
Judas'  betraying  Christ,  or  God  the 
Father  giving  Him  into  the  hands  of 
His  betrayers,  it  is  clearly  attributed 
to  the  definite  purpose  of  God — and 
this  properly  puts  a  new  aspect  upon 
it  in  the  sight  of  these  Jews  to  whom 
the  cross  was  an  offense.  This  shame- 
ful death,  which  seemed  so  inconsistent 
with  the  dignity  of  their  Messiah,  was 
in  accordance  with  the  previous  and 
settled  design  of  God.  See  John  19  : 
10,  11 ;  10:  18.  ^  And  foreknoivledge. 
"  That  Peter  may  tench  that  the  counsel 
of  God  is  not  without  reason,  he  coup- 
leth  also  therewith  His  foreknow- 
ledge." "  God's  works  of  providence, 
wherein  He  executeth  His  decrees,  are 
His  most  holy,  wise  and  powerful  pre- 
serving and  governing  all  His  creatures 
and  all  their  actions."  His  foreknow- 
ledge is  not  alone,  nor  is  His  counsel 
alone.  It  is  neither  without  the  other, 
but  both  concurring  in  the  event  and 
all  the  means  by  which  it  was  brought 
about.  All  the  steps  were  as  much 
ordained  and  foreknown  as  the  event 
itself.  The  event  could  not  have  been 
foreknown  by  God  except  as  it  was 
fixed.  Nor  was  it  foreknown  merely 
as  another's  act  uncontrollable,  but  as 
planned  and  provided  for  by  Himself. 
It  was,  therefore,  a  wise  foreknow- 
ledge, compassing  all  that  belonged  to 
it,  with  all  the  results,  and  arranging 
all  the  particulars,  so  that  He  was  not 
disappointed  or  bafiied  in  any  thing. 
Nor  can  He  ever  be  thwarted  by  wick- 
ed men,  however  dark  and  deep  their 
plots  against  His  cause.  "His  coun- 
sel shall  stand,  and  He  will  do  all  His 
pleasure,"  Isa.  46  :  10.  1  Ye  have 
taken  —  Having  taken.  God's  secret 
decree  did  not  make  it  any  the  less 
their  free  act.  He  now  charges  upon 
them  their  own  voluntary  deed.  They 
found  no  excuse  in  the  doctrine  of  de- 
crees preached  by  Peter.  They  knew 
they  had  acted  without  compulsion 
and  according  to  their  own  impulse 
and  choice.  They  had  cried,  "  Away 
with  Him,  crucify  Him,"  and  probably 
some  of  those  very  persons  were 
among  Peter's  hearers.  And  the 
Jews  generally,  "  men  of  Israel,"  had 


fully  indorsed  the  foul  crucifixion. 
Observe. —  Some  men  will  have  ui 
deny  that  God  decrees  all  things,  or 
that  He  has  any  fixed  and  eternal  plan, 
lest  sinners  make  this  a  ground  of  ex- 
cuse. But  Peter  preached  the  doc- 
trine so  as  to  exalt  God,  and  to  hum- 
ble men  by  the  conviction  that  it  is 
vain  to  fight  against  God,  and  that  no 
plots  of  the  wicked,  or  of  Satan  him- 
self, can  circumvent  or  disappoint  God. 
IT  By  wicked  hands.  Literally,  By  the 
hands  of  lawless  ojies — [uvofiDV — wicked) 
— the  Roman  soldiers — the  heathen — 
outlaws.  This  made  the  death  of 
Christ  more  ignominious,  that  it  was 
by  heathen  hands.  The  Jews  had 
urged  Pilate  to  put  Him  to  death,  con- 
trary to  his  own  convictions  of  His 
innocence — so  that  they  had  done  it, 
through  the  Romans.  They  had  not 
the  right  to  put  any  one  to  death  at 
that  time.  The  sceptre  had  thus  far 
departed  from  Judah,  as  the  Shiloh 
had  come.  Besides,  the  ignominious 
punishment  of  crucifixion  was  owing 
to  the  heathen  having  done  it.  Yet 
for  all  this,  the  Jews  were  responsible, 
as  Pilate  would  have  released  Him  but 
for  them.  T[  Ilave  crucified.  Literally, 
Having  nailed  Him  up,  (i.  e.  to  the 
cross,)  ye  slew  Him  This  unusual 
term  is  here  employed  to  express  the 
harshness  and  cruelty  of  the  deed. 
Truly,  it  was  a  heathenish  punishment 
— which  the  Jewish  law  would  not  tol- 
erate. It  was,  indeed,  by  the  hands 
of  the  lawless.  They  were  lawless  in 
the  sight  of  the  Jews,  as  being  Gen- 
tiles— but  they  were  more  truly  lawless 
in  this  crucifixion  of  our  Lord.  Ob- 
serve.— (1)  The  doctrine  of  God's 
decrees  is  everywhere  taught  in  the 
Scriptures,  and  it  is  a  doctrine  which 
exalts  God  to  His  proper  control  and 
government  of  the  universe.  (2)  This 
is  more  than  mere  foreknowledge — and 
even  foreknowledge  implies  something 
already  fixed,  else  it  could  not  be  fore- 
known. (3)  In  this  first  Apostolic 
preaching  the  doctrine  of  the  Divine 
decrees  is  boldly  proclaimed,  and  it 
ought  not  to  be  covered  up  or  kept 
back.  (4)  It  is  here  preached  in  orde? 
to  produce  conviction.     It  is  calculated 


A.  D.  80.] 


CHAP.  II. 


69 


24  •Whom  Grod  hath  raised  up,  having  loosed  the  pains 


f  vf .  32. 

ch.  3:  15,  and*: 

10,  and  10:40: 

of  deitb:  because  it  was  not  possible  that  he  should  be  audn-s'l:^*' 

holdenof   it.  Horn..:  24,  and 

1  Cor.  6:14. 


to  make  the  sinner  tremble,  when  he 
finds  himself  in  the  hands  of  such  a  God 
—  Omniscient — Sovereign — Almighty, 
(5)  It  is  also  calculated  to  encourage 
him  that  this  throne  is  "the  throne  of 
grace."  Hence,  they  who  refrain  from 
preaching  this  doctrine,  for  fear  that 
the  sinner  may  frame  an  excuse  from 
it,  reject  this  Scriptural  example,  and 
follow  their  own  device.  (G)  The 
preaching  of  God's  decrees,  not  as  a 
mere  theological  point,  but  as  a  prac- 
tical matter,  showing  the  greatness  of 
the  God  against  whom  they  had  freely, 
and  willfully,  and  awfully  sinned,  re- 
sulted in  the  conviction  of  these  multi- 
tudes. It  was  the  Scriptural  truth  which 
the  Holy  Spirit  blessed  to  their  con- 
version. (7)  We  see  that  God's  decree- 
ing any  act  of  men  does  not  fix  the  act 
alone,  but  takes  in  all  the  circumstan- 
ces leading  to  the  act,  from  the  very 
beginning.  And  part  of  the  decree  is, 
that  the  sinner  shall  act  in  pursuance 
of  his  own  choice — without  compul- 
sion. Hence,  there  can  be  no  less  sin- 
fulness in  the  deed,  on  account  of  the 
decree  of  God,  since  He  decreed  that 
it  should  be  done  freely  and  from 
choice.  The  actors  in  this  awful  crime 
were  not  conscious  of  being  moved  to 
do  it  contrary  to  their  will.  It  was 
done  by  their  own  impulse.  They  knew 
this  to  be  so,  and  hence  they  make 
no  excuse  on  the  ground  of  God's  de- 
cree, though  it  was  so  boldly  admitted 
and  preached  by  Peter.  The  sinner  is 
fully  responsible  for  his  sins,  yet  he 
cannot  thwart  the  plans  of  God.  And 
the  thought  of  this  offended  Judge 
compassing  his  path  and  his  lying  down, 
ftnd  being  acquainted  with  all  his  ways, 
might  well  make  him  tremble.  Yet 
how  encouraging  to  know  that  God's 
will  "is  good  will  to  men" — and  that 
while  He  "will  be  gracious  to  whom  He 
will  be  gracious,"  yet  He  will  be  gra- 
cious to  "  whosoever  will." 

21.  The  Apostle  new  urges  the  sec- 
ond point— that  God  the  Father  had 


not  only  predetermined  the  death  of 
Jesus,  (of  which  they  had  been  the 
guilty  perpetrators,)  but  had  also 
raised  Him  from  the  dead.  The  Re- 
surrection of  Christ  set  the  infallible 
seal  of  God  upon  His  claims  and  His 
work.  Hence  it  was  the  great  fact 
of  which  the  Apostles  were  to  be  wit- 
nesses, and  which  they  were  to  preach. 
And  here  it  is  pressed  as  provipg  to 
the  Jews  that  Jesus  was  commis- 
sioned by  the  Father.  ^  Raised  up. 
The  word  here  used  is  the  same 
which  in  the  substantive  foTm  means 
"  resurrection,"  and  it  is  the  raising  up 
from  the  dead  that  is  here  referred  to, 
as  is  also  plain  from  the  connection. 
He  comes  afterwards  to  use  this  fagt  in 
explanation  of  this  miraculous  out- 
pouring of  the  Spirit,  verses  32-33. 
^  Having  loosed.  God  raised  Him  up 
from  the  grave,  having  loosed  the  cords, 
or  bands  of  death,  in  which  the  Lord 
was  held  captive.  The  term  here  ren- 
dered pains,  is  translated  sorroics  in 
Matt.  24,  8,  and  travail  in  1  Thess.  5: 
3.  In  the  Old  Testament  it  is  used 
to  translate  the  Hebrew  word  that 
means  (1)  cords,  or  bands  —  and  (2) 
the  pains  of  travail.  It  is  found  in  Ps. 
18  :  5,  in  this  same  connection — ''  the 
snares,  bands,  or  pains  of  death."  And 
the  phrase  here  is  based  on  this  usage 
of  the  LXX.  so  that  it  would  mean  the 
nets  or  bands  in  which  death  held  tho 
Lord  Jesus.  See  Ps.  116:  3.  1[  Be- 
ca%se.  A  reason  is  here  given  for  this 
rtrlease,  that  it  was  impossible,  according 
to  the  plan  of  God,  as  it  was,  indeed, 
also  according  to  the  essential  life  of 
Christ,  who  is  the  Resurrection  and 
the  Life,  that  he  should  be  holden  hrj  it. 
It  was  also  impossible,  according  to  the 
Scriptures.  The  impossibility  did  not 
belong  to  the  peculiar  constitution  o' 
Christ's  body,  nor  did  it  pertain  simply 
to  the  Divine  nature  of  Christ,  for  in 
such  case,  it  would  have  been  equally  im- 
possible for  Him  to  die.  But,  "through 
death  He  c'jes trowed  him  that  had  th« 


70  TUE  ACTS  OF  THE  APOSTLES.  [A.  D.  30. 

lOor.ISMS. 

Gari:*!."'  25  For  Davld  speaketh  concerning  him,  *I  foresaw  the 

coi'"2  •  12 '^°'      I'Ord  always  before  my  face,  for  he  is  on  my  right  hand, 
He?.7l;lo/"'    that  I  should  not  be  moved  : 

1  Pet.  1 :  21. 

tPs.  1G:8. 


power  of  death,  that  is,  the  devil." 
Heb.  2  :  14.  "  He  hath  the  keys  of 
death  and  of  hell."     Rev.  1  :   18. 

25.  For.  The  Apostle  proceeds  here 
to  show  the  impossibility  according  to 
the  Scriptures,  that  Christ  should  have 
remained  under  the  power  of  death. 
He  here  proves  from  the  16th  Psalm, 
that  such  special  exemption  from  the 
power  of  the  grave  was  promised  to  the 
Messiah  as  a  high  personal  peculiarity. 
This  very  fact  characterized  His  case, 
as  he  goes  on  to  assert,  appealing  to 
His  fellow  Disciples  as  witnesses  of 
these  things.  ^  Concerning  Him — In 
reference  to  Ilim.  There  is  every  rea- 
son to  suppose  that  David  has  the  Mes- 
siah in  mind  in  this  passage.  True, 
the  prophets  often  "  searched  what  or 
what  manner  of  time  the  Spirit  of 
Christ,  which  was  in  them,  did  signify 
when  it  testified  beforehand  the  suffer- 
ing of  Christ  and  the  glory  that  should 
follow."  (1  Peter  1:  11.)  The  pas- 
sage stands  here  on  record  as  it  was  to 
have  its  fulfillment  in  Christ.  The 
Jewish  Rabbis  who  acknowledged  the 
reference  of  many  of  the  Psalms  to  the 
Messiah,  did  not  generally  so  under- 
stand this  at  that  time.  David  here 
expresses  his  high  confidence  in  God's 
peculiar  promises  respecting  him  — 
stretching  as  they  did  to  perpetuity. 
The  promise  that  he  should  never  fail 
of  a  son  to  sit  upon  his  throne  he  saw 
fulfilled  in  Christ,  (vs.  30,)  and  here  he 
spake  of  Him,  yet  as  though  he  wore 
speaking  of  himself.  He  spake  here 
as  a  prophet,  (vs.  30,)  setting  forth  his 
great  successor,  the  son  of  David.  All 
the  terms  of  this  prophecy  were  never 
fulfilled  in  David  himself,  for  he  saw 
corruption.  Often  when  he  spake  of 
himself,  the  Spirit  of  Christ  which  was 
in  him  spake  of  Christ  rather,  as  He 
in  whom  the  prediction  was  most  emi- 
nently to  be  fulfilled.  Peter  shows  in 
vss.  29-31,  that  this  passage  could  not 
have  refen'ed  to  David,  but  to  Christ. 


And  Paul,  in  ch.  13  :  36,  takes  the  same 
ground,  and  declares  it  to  have  sole 
reference  to  the  Messiah.  There  ia 
here,  therefore,  a  direct  prophecy  of 
what  was  so  remarkably  fulfilled  it 
Jesus,  and  it  is  one  of  the  most  stri- 
king predictions  of  Holy  Writ.  ^  / 
foresaw.  This  is  commonly  rendered, 
"/  saw  before  we" — as  being  near  at 
hand — a  present  God  —  looking  unto 
Him,  as  my  available  helper.  The  He- 
brew reads,  *'I  have  placed  Jehovah 
always  before  me."  Here  the  Greek 
particle  in  the  verb  refers  rather  to 
time  than  to  place.  The  latter  is  ex- 
pressed in  the  separate  words  ivuiviov 
/J.OV.  In  ch.  21: 29,  the  same  verb  is  used, 
and  not  elsewhere  in  the  New  Testa 
ment,  '*  For  they  had  seen  before  with 
him,"  &c.  where  also  it  refers  to  time, 
(beforehand. )  The  Psalmist  here  inti- 
mates that  prophetic  forecast  by  which, 
through  the  Divine  Spirit,  He  brought 
Jehovah  (Christ)  before  his  face,  and 
thus  he  expressly  declares  the  prophetic 
nature  of  the  remarkable  passage.  It 
means,  ^*  I  had  vividly  present  to  viy 
mind"  by  prophetic  foresight.  ^  Al- 
ways—  continually/,  as  an  ever-present 
God.  His  faith  fixed  upon  Christ  "  and 
He  was  the  end  of  his  conversation,  the 
same  yesterday,  to-day  and  forever." 
(Heb.  13:8.)  *i[  For— Because.  He  now 
states  what  he  saw  in  Him  to  engage  hi3 
confidence.  ^  On  my  right  hand.  The 
right  is  the  position  of  power  and  fa- 
vor. Ps.  73  :  23  ;  Ps.  110  :  1  ;  Ps.  121 : 
5.  The  right  side  is  spoken  of  as  the 
favorable  side,  (Luke  1:11.)  He  who 
stands  on  our  right  hand  is  understood 
to  be  our  dependence  and  strength. 
^  That  I  should  not  be  moved.  This  is 
the  effect  of  such  a  trust,  in  the  expe- 
rience of  the  Psalmist.  It  keeps  M31 
from  being  seriously  disturbed  eithes? 
in  his  affairs  or  his  feelings.  "  Thou 
wilt  keep  him  in  perfect  peace  whose 
mind  is  stayed  on  thee,  because  he 
trubtethinthee."  (Isa.  26:3.)     Christ 


A..  D.  30.] 


CHAP.  II. 


71 


26  Therefore  did   my  lieart  rejoice,  and  my  tongue  was   gl&.i; 
moreover  also  my  flesh  shall  rest  in  hope  : 

27  Because  thou  wilt  not  leave  my  soul  in  hell,  neither  wilt  thou 
suffer  thine  Holy  One  to  see  corruption. 


is  on  our  right  hand  for  this  purpose, 
find  because  he  is  there,  this  is  the  ef- 
fect upon  our  mind.  The  verb  is  used 
sixteen  times  in  the  New  Testament, 
and  in  every  other  case  is  translated 
*'  shaken,"  except  ch,  17  :  13,  where  it 
is  rendered  "stirred  up." 

26.  Therefore.  David  here  expresses 
his  triumphant  confidence  and  joy  in 
God,  as  he  foresaw  Christ  in  whom  the 
promises  to  him  should  be  fulfilled. 
The  Hebrew  reads,  "therefore  my  heart 
is  glad."  ^  My  tongue.  Hebrew,  my 
glory — meaning  the  soul,  which  they 
thus  spoke  of  as  their  proper  glory. 
And  the  tongue,  as  giving  expression  to 
the  soul,  is  here  substituted,  while  the 
sense  is  the  same.  (See  Ps.  30  :  12.) 
^  Was  glad  —  loas  exceeding  glad. 
^  Moreover  also.  Literally,  But  fur- 
ther also.  This  is  the  climax.  Heb. 
Yea,  surely.  Tf  My  flesh.  My  body,  as 
distinct  from  the  soul,  with  which  it  is 
here  associated.  ^  Shall  rest.  This 
term  is  used  elsewhere  three  times  in 
the  New  Testament,  and  in  each  case 
of  the  birds  lodging  in  the  branches  of 
a  tree.  It  expresses  a  secure  lodg- 
ment— for  it  has  reference  to  their  ta- 
king safe  shelter  there,  and  yet  it  car- 
ries in  the  very  form  of  the  word  the 
idea  of  a  temporary  lodgment;  corres- 
ponding exactly  to  the  Hebrew  term, 
which  is  based  on  the  word  "tabernacle," 
and  then  means  "to  dwell  safely."  This 
describes  precisely  the  Psalmist's  idea, 
that  his  own  flesh  should  rest  in  hope 
— because  His  greater  self — His  Di- 
vine antitype  —  the  New  Testament 
David,  had  this  full  security  of  a  prompt 
Resurrection.  But  especially,  (2) 
Christ's  flesh  should  lodge  in  the  grave 
temporarily,  as  a  bird  on  the  bough, 
yet  securely  as  safe  from  corruption, 
because  of  this  Divine  pledge  to  which 
he  refers.  This  language,  in  the  lower 
measure,  might  be  understood  of  him- 
self, yet  it  is  so  connected  with  the 
higher  and  fuller  reference  to  Christ, 


to  whom  alone  some  of  the  terms  caij 
apply,  and  who  alone  can  exhaust  the 
meaning,  that  it  shows  us  David  speak 
ing  prophetically  of  Christ,  whom  he 
knew  as  having  been  promised  to  him 
as  "the  fruit  of  his  loins  to  sit  upon 
his  throne."     vss.  80-31. 

27.  My  soul.  In  the  Hebrew  this 
term  is  commonly  used  for  myself — my 
life,  but  in  an  emphatic  sense.  The 
meaning  of  this  clause  is,  "  Thou  wil* 
not  leave,  or  rather,  give  up,  abandon 
me — myself,  to  hell."  Tf  In  hell.  Rather, 
to  the  dark  abode  of  the  dead.  The  He- 
brew term  does  not  mean  the  grave. 
There  is  another  word  for  that.  This 
is  a  general  term,  and  denotes  the  in- 
visible world  of  the  dead,  without  refer- 
ence to  the  happiness  or  misery.  The 
Hebrew  term  means  the  pit,  as  a  gene- 
ral receptacle  or  place  of  the  dead. 
The  Greek  term  means  originally  a 
dark  region,  where  disembodied  spirits 
were  believed  to  dwell.  There  is  an- 
other term  in  both  languages  for 
"hell,"  as  a  place  of  fiery  punishment, 
yeevva,  Gehenna,  Matt.  5 :  22  ;  Luke 
12 :  6.  In  the  Revelation  the  phrase 
is  "death  and  hell."  Rev.  1:  18;  6: 
8;  20  :  13,  14.  In  Luke  16  :  23, 
where  it  is  used  of  the  rich  man,  the 
general  term  is  defined,  "  In  hell  he 
lifted  up  his  eyes,  being  in  tormer.ts.^'  In 
the  world  of  spirits  he  was  in  torments. 
Here,  however,  it  is  to  be  understood 
in  the  general  sense.  "  Thou  wilt  not 
leave  me  among  the  dead."  This  was 
the  triumphant  confidence  expressed 
by  the  Psalmist,  with  special  and  pro- 
phetic application,  however,  to  Christ, 
who  was  to  come  from  his  loins,  and 
who  was,  therefore,  at  that  time  in 
his  loins,  as  "  Levi  was  in  the  loins 
of  Abraham,  when  Melchizedek  met 
him."  T[  Not  suffer  —  allow,  permit, 
give  up.  ^  Thine  Holy  One — "oaiov  gov. 
Some  read  this  in  the  plural,  (in  the 
Hebrew,)  as  though  it  were  "  thy  hol^ 
ones."     But  the  Jews  who  denieil  tbt 


72 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


28  Thou  hast  made  known  to  me  the  ways  of  life;  thou  shalt 

make  me  full  of  joy  with  thy  countenance. 

«  Or,  rmaj/.  oQ  Jjj^jj  ^^^^^  brethren,  |1  let  me  freely  speak  unto  you 
"  of  the  patriarch  Davi*i,  that  he  is  both  dead  and  buried, 
and  his  sepulchre  is  with  us  unto  this  day. 


'«  1  Kiuna  2 :  10, 


reference  to  Christ,  would  have  a  mo- 
tive for  so  altering  the  text.  Yet,  if 
we  read  it  iu  the  plural,  it  only  em- 
braces God's  people  with  Christ  as  in- 
cluded in  Him,  and  sharers  of  His 
Resurrection.  The  term  means  rather, 
*'  Thy  beloved  one,''^  or  favorite,  corres- 
ponding thus  with  the  phrase  "belov- 
ed Son,"  as  applied  to  Christ  in  the 
New  Testament.  It  is  used,  however, 
rather  as  the  personally  Holy  One,  as 
in  Heb.  7  :  26,  "  Who  is  holy,  harm- 
less, undefiled  and  separate  from  sin- 
ners." Rev.  15  :  4,  "For  thou  only 
art  holy."  When  the  devils  speak  of 
Christ  as  "  the  Holy  One  of  God,"  a  dif- 
ferent term  is  used,  meaning  original- 
ly "separated  to  a  sacred  use" — conse- 
crated— set  apart — expressing  official 
holiness,  while  the  term  here  used  de- 
notes rather,  personal  holiness.  David 
here  loses  himself  in  Christ.  Tf  To  see 
corruption.  That  is,  to  experience  pu- 
trefaction, rottenness,  such  as  is  natu- 
rally experienced  in  the  grave.  The 
confidence  is,  that  God  would  not  give 
Him  up  to  the  world  of  spirits — nor 
permit  His  Holy  One  (Jesus,)  to  re- 
main so  long  in  the  grave  as  to  see  or 
experience  decay.  Of  course,  it  was  a 
prompt  and  triumphant  Resurrection 
that  was  predicted  for  David's  greater 
Son  ;  and  it  was  by  this  means  that 
the  promise  was  to  be  fulfilled  to  him 
of  not  failing  of  a  son  to  sit  on  his 
throne,  (vs.  30.)  This  clause  could 
not  possibly  apply  to  David  himself 
personally,  (Job  19  :  26.) 

28.  Thou  hast  made  known.  Hebrew, 
Thou  wilt  make  known.  This  refers  to 
the  Resurrection  of  Christ  (vs.  30,)  as 
future  in  the  eye  of  the  Psalmist,  but 
as  past  in  the  eye  of  the  Apostle. 
Under  the  same  Spirit  of  Inspiration, 
this  appropriate  variation  is  made,  to 
express  the  more  advanced  sense  as 
now  ftctually  fulfilled.  ^  The  tvays  of 
life.     The  way  by  a  blessed  aud  glori- 


ous Resurrection  from  the  dead,  to  life 
in  the  highest  sense.  This  is  the  sense 
in  which  Peter  understood  the  Old 
Testament  passage,  and  he  spake  un- 
der the  guidance  of  the  Spirit.  And 
this  was  the  way,  also,  for  His  people. 
"Christ  is  the  Resurrection  and  the 
Life."  The  w^y  was  shown,  or  made 
known  to  Christ  by  personal  experi- 
ence, as  no  one  before  Him  had  trod- 
den that  way  by  which  He  found  out 
eternal  redemption  for  us,  Heb.  9  :  12. 
^  Full  of  Joy  with  thy  coujitenance.  In 
the  Hebrew,  ^^  Fullness  of  joy  before  thy 
face — pleasures  at  thy  right  hand  for 
evermore."  This  is  the  blessed  hope 
of  Ascension  and  a  blessed  life  beyond 
the  Resurrection.  In  the  mouth  of  the 
Messiah  this  expresses  His  confidence 
in  "the  joy  that  was  set  before  Him," 
the  happy  anticipation  of  which  led 
Him  to  "endure  the  cross,  despising 
the  shame,"  (Heb.  12  :  2.)  It  was  a 
fullness  of  joy  from  the  Divine  Pre- 
sence. He  is  "set  down  on  the  right 
hand  of  the  throne  of  God."  In  a 
smaller  measure  and  in  Christ,  every 
Christian  may  say,  "  I  shall  be  satis- 
fied when  I  awake  with  thy  likeness," 
Ps.  17  :  15.  Christ  will  welcome  each 
to  "  enter  into  the  joy  of  his  Lord," 
Matt.  25 :  21  :  Eph.  1  :  20-22. 

29.  The  Apostle  proceeds  now  to 
show  the  application  of  this  prophetic 
passage  to  Christ,  on  the  ground  that 
it  cannot  apply  to  David  personally, 
and  can  have  its  fulfillment  exhausted 
only  in  Christ,  f  Men  and  b^ethreyi-*- 
Lit.,  Men  (who  are)  brethren,  according 
to  the  flesh — brothers — Israelites.  This 
application  is  introduced  in  a  most 
conciliatory  way,  ^  Let  me,  &c.  Ra- 
ther, It  is  lawful — 1 7nay properly  speak. 
^  Freely.  Rather,  unth  boldfiess,  with 
freedom — without  any  charge  of  disre- 
spect to  David.  Great  and  honored  aa 
David  confessedly  was,  yet  he  was  ad- 
mitted to  be  dead  and  buried,  and  re* 


A..  D.  30.] 


CHAP.  II. 


30  Therefore  being  a  prophet,  ''and  knowing  that  God  *g^ «*»•»•!«# 
had  sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  ItikTul^^, 
.oins,  according  to  the  flesh,  he  would  raise  up  Christ  to  fT'iIn!2*«, 
sit  on  his  throne  ; 


maiaing  iu  his  sepiilclire  -without  hav- 
ing had  a  Resurrection.  He  calls  him 
here,  "  the  Patriarch  David,^'  out  of 
highest  respect.  The  title  was  con\- 
monly  applied  to  the  twelve  patriarchs 
•■-Abraham,  Isaac  and  Jacob,  &c,,  as 
founders  and  fathers  of  the  nation, 
Heb.  7:4;  Ex.  7  :  8,  9.  Peter  gives 
this  title  to  David  as  the  most  illustri- 
ous head  of  the  nation,  its  most  glori- 
ous king — the  founder  of  the  royal 
line.  He  was,  also,  the  most  exalted 
type  of  Christ,  the  lineal  father  of  the 
man  Christ  Jesus,  though  he  called 
Him  Lord.  ^  Dead  and  buried.  The 
fact  is  recorded  in  the  Old  Testament. 
From  1  Kings  2  :  10,  and  Heb.  3  :  16, 
we  learn  that  David  was  buried  at  Je- 
rusalem, in  the  city  of  David,  on  Mount 
Zion,  the  stronghold  of  Zion,  2  Sam. 
6  :  7.  The  kings  were  commonly  bu- 
ried there.  The  tomb  of  the  kings  is 
now  shown  outside  the  city.  Jerome 
Bpeaks  of  David's  tomb  on  Mount  Zion 
as  having  been  visited  in  his  time,  in 
the  4th  century.  Josephus  says  that 
it  was  robbed  of  its  treasures  by  Hyr- 
canus,  the  high-priest,  who  took  out 
of  it  three  thousand  talents.  Herod 
afterwards  further  despoiled  it.  But 
Peter  appealed  to  their  well-establish- 
ed belief  that  David  had  not  risen. 
Hence  the  passage  could  apply  not  to 
David  personally,  but  to  Christ.  The 
patriarch,  who  died  over  a  thousand 
years  before,  had  seen  corruption. 
According  to  the  Apostolic  interpre- 
tation, a  class  of  prophecies  which 
might  seem  to  refer  to  David  are  un- 
derstood as  fulfilled  in  Christ.  The 
building  up  of  the  Christian  Church  is 
the  building  up  of  the  tabernacle  of 
David,  &c.,  ch.  15  :  15-17. 

30.  Peter  now  shows  how  David 
could  have  spoken  in  this  way,  and 
how  his  language  is  to  be  understood. 
It  is  a  prophetic  reference  to  Christ. 
First  of  all,  David  was  a  Prophet — a 
foreteller  of  future  events  under  Di- 


vine inspiration.  Hence,  he  was  alle 
to  predict  this  of  one  who  was  to  come 
so  long  after  him.  If  he  had  not  been 
a  prophet,  he  could  not  have  referred 
in  this  passage  to  Christ.  That  ho 
was  inspired,  Christ  Himself  declares. 
(Mark  12:  36.)  See  also  2  Sam.  7: 
12;  23:  2.  See  ch.  1  :  16  ;  4  :  25, 
where  the  Holy  Ghost  is  said  to  have 
spoken  by  the  mouth  of  David.  ^  And 
knowinff.  It  had  been  made  known  to 
him  by  God  in  the  promise.  He  was 
sure  that  God  had  sworn  with  an  oath 
to  him  that  he  should  never  fail  to 
haveason  to  sit  upon  his  throne.  See  2 
Sam.  7 :  12-16,  where  he  received  this 
information  from  the  prophet  Nathan. 
See  Ps.  132  :  11 ;  89  :  35-37.  Besides 
this,  he  knew  as  a  prophet  that  this 
was  to  be  fulfilled  in  Christ,  and  he 
foresaw  this  very  event  of  Christ's  Re- 
surrection, vs.  31.  In  Ps.  89:  3-4, 
this  covenant  is  distinctly  recorded. 
He  knew  that  it  was  to  be  of  the  fruity 
of  his  loins — that  is,  of  his  lineal  de- 
scendants accordiiig  to  the  flesh.  Solomon 
was  his  immediate  son  and  successor  ; 
and  some  passages  which  refer  directly 
to  Solomon  are  applied  in  a  further 
and  fuller  sense  to  Christ.  (Heb,  1 : 
5.)  Christ  was  descended  from  Da- 
vid according  to  the  flesh,  but  accord, 
ing  to  the  Spirit  he  was  of  a  higher 
nature,  and  was  *'  declared  to  be  the 
Son  of  God  with  power  by  His  Resur- 
rection from  the  dead."  Rom.  1 :  Z-A. 
1  Raise  up  Christ.  David  plainly 
looked  forward  to  the  coming  Messiah, 
as  we  see  from  the  more  explicit  Mes 
sianic  Psalms — asPs.  2, 110,  22,  72,  45, 
16,  40.  Some  editions  leave  out  these 
words  as  not  found  in  some  MSS.  and 
found  in  others  with  so  many  variations 
as  to  make  it  possibly  a  marginal  note  of 
explanation  that  has  crept  in  the  text. 
In  such  case  it  would  read  "  that  Gci 
had  sworn  with  an  oath  to  him  from 
the  fruit  of  his  loins  that  there  should 
sit  upon  his   throne.'      In   the  nex*^^ 


74 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  30 


vPi.  1«:10. 
«]1. 13:35. 


«r  V8.  24. 
a  ch.  1 : 8. 


31  He  seeing  this  before  spake  of  the  resurrection  of 
Clirist,  ythat  his  soul  was  not  left  in  hell,  neither  his  flesh 
dii  see  corruption. 

32  ^  This  Jesus  hath  Grod  raised  up,  ■  whereof  we  all 
are  witnesses. 


verse  it  is  plainly  declared  that  David 
foresaw  Christ  as  promised  here,  and 
thus  spake  in  this  prophetic  Psalm  of 
His  Resurrection.  Tlie  Jews  in  the 
time  of  our  Lord  so  understood  the  Old 
Testament  predictions,  and  looked  for 
the  Messiah  to  come  from  the  family 
of  David.  The  children  had  been  so 
instructed  that  they  sang  hosannas  to 
Him  as  "the  son  of  David."  (Mark 
11:9.)  See  Matt.  12:23;  21:9;  22: 
42-4G  ;  Mark  11 :  10 ;  John  7  :  42.  It 
was  seen  that  these  promises  to  David 
could  not  bo  exhausted  in  the  case  of 
Solomon,  or  of  any  line  of  successors. 
And  David's  kingdom  that  was  to  have 
no  end  could  not  be  that  kingdom 
which  was  divided  under  Rehoboam, 
and  which  fell  less  than  400  years  after- 
wards. It  came  to  be  understood  as  the 
Kingdom  of  the  Messiah  which  Daniel 
predicted,  which  was  to  be  forever. 
He  knew  that  in  that  promise  Christ 
was  meant,  the  Messiah  of  the  Old  Tes- 
tament, who  was  to  be  raised  up  espe- 
cially to  occupy  the  throne  of  the  cov- 
enant people.  He  was  to  be  "raised  up" 
miraculously  from  the  dead  for  that  pur- 
pose. Ps.132:  ll;89:35-37.  As  the 
New  Testament  Israel  are  the  true  peo- 
ple of  God,  (Rom.  1 :  28  ;  9  :  6,)  and  as 
the  Christian  Church  is  the  tabernacle 
of  David,  (ch.  15:  15,  17,)  so  Christ  is 
the  successor  of  David  upon  his  throne. 
The  Apostles  and  Christ  Himself  show 
plainly  that  this  is  the  interpretation 
of  these  Old  Testament  terms  in  their 
New  Testament  sense,  as  the  Old  Tes- 
tament constantly  pointed  forward  to 
the  New  as  its  substantial  explanation 
and  fulfillment. 

31.  Seeing  this  before.  Rather  — 
foreseeing  this.  It  is  here  distinctly 
declared  not  only  what  David  spake, 
to  stand  on  record  for  future  ages,  but 
what  he  saw  beforehand.  Unless  Da- 
vid had  some  positive  foresight  of  the 
Mesaiali,  as  referred  to  in  this  romark- 


able  promise,  why  should  it  be  here  so 
expressly  mentioned  that  he  saw  thi» 
before?  There  is  here  a  repetition  of 
what  had  just  been  said  in  the  terms, 
"  being  a  prophet  and  knowing."  He 
knew  by  the  spirit  of  prophecy,  by 
which  he  spake,  as  the  prophets  did 
not  always  know.  It  is  not  necessary 
to  suppose  that  David  had  a  clear  fore- 
sight of  all  the  particulars  of  Christ's 
Resurrection,  but  as  he  was  searching 
what  or  what  manner  of  time  the  Spi- 
rit of  Christ  which  was  in  him  did  sig- 
nify, when  it  testified  beforehand  the 
sufferings  of  Christ,  and  the  glory  that 
should  follow,  the  event  itself  seems 
to  have  been  disclosed  to  him  through 
these  remarkable  words.  ^  That  His 
soul.  The  soul  of  Christ — the  Messiah 
— and  not  that  of  David. 

32.  What  David  thus  foresaw  had 
indeed  come  to  pass.  This  Jesus  (who 
is  thus  proved  to  be  the  Messiah  of  the 
Old  Testament,)  kath  God  raised  up  ac- 
cording to  the  promise,  and  according 
to  David's  substantial  foresight  of  the 
case.  What  was  prophecy  had  now 
become  history.  Jesus  of  Nazareth 
was  of  the  lineage  of  David,  and  was 
born  in  the  city  of  David,  according  to 
the  predictions  respecting  the  Messiah. 
And  now  at  length  He  had  been  raised 
up,  (from  the  dead,)  so  as  to  sit  forevei 
on  the  throne  of  David — so  as  to  oc- 
cupy the  throne  of  the  true  covenant 
people,  as  "  David  their  king,"  Hos.  3 : 
5  ;  Ezek.  37 :  24.  ^  Whereof,  ov.  Of 
ivhom — or,  of  lohich  fact.  It  may  mean, 
"  ivhose  tci/ncsses  zee  all  are,''''  namely,  as 
being  the  Risen  Lord — for  He  was  seen 
by  more  tlian  five  hundred  brethren  at 
once,  (1  Coi\  15:  6,)  including,  most 
rrnhnbly,  this  hundred  and  twenty. 
This  rendrring  substantially  involves 
the  other— "  o/ zf/i^r/i  /aci!  "—namely, 
that  Goil  liad  raised  up  this  Jesus  from 
the  dead,  and  thus  had  put  His  seai 
upon   His  tiuiahed  >pork.     \   We  alL 


A.  D.  30.] 


CHAP.  II. 


75 


S3  Therefore  ^ being  by  the  right  hand  of  God  exalted,  ^^[{^-h. 
and    having  re3eived  of  the  Father  the   promise   of  the  and'ls  :^26,^and 
Holy  Grhost,  he  '^hath  shed  forth  this,  which  ye  now  see  ll[l'}l' 
and  hear. 


dch.  10:45. 
Eph.  4:8. 


r 


Referring  first  to  the  Apostles,  who 
were  appointed  for  this  very  purpose 
of  bearing  public  testimony  to  the 
vital  fact  of  Christ's  Resurrection,  and 
then  to  the  company  of  Disciples  who 
had  also  seen  the  Lord.  Observe. — 
(1)  This  testimony  was  to  a  plain  mat- 
ter of  fact,  as  to  which  they  could  not 
have  been  deceived.  Christianity  is 
amply  attested  as  historically  true — 
even  in  its  miraculous  features.  The 
Resurrection  of  Christ  was  a  great 
miracle,  and  this  fact  was  witnessed 
to,  so  as  to  be  beyond  doubt.  (2)  So 
many  saw  and  conversed  with  Christ, 
after  His  Resurrection — saw  Him  eat, 
and  heard  Him  speak — that  the  evi- 
dence was  most  conclusive. 

33.  Therefore.  Peter  comes  now  to 
ehow  that  the  miraculous  events  of 
Pentecost  were  from  the  Risen  Lord, 
and  a  proper  fruit  of  His  Ascension. 
From  the  well  attested  fact  of  Christ's 
Resurrection,  the  Apostle  points  to 
His  Ascension  as  a  necessary  conse- 
quence—  showing  that — as  the  Risen 
Lord,  who  was  raised  from  the  dead  in 
order  to  be  exalted  to  Heaven — He 
there,  at  the  right  hand  on  high,  liad 
received  the  very  gifts  which  He  dis- 
pensed to  men,  and  that  this  would 
fully  account  for  all  the  wonders  at 
Pentecost.  ^  By  the  right  hand.  The 
dative  here  may  express  either  the 
cause  or  the  locality.  In  vs.  34,  the 
locality  is  referred  to  in  the  prophecy 
as  though  it  were  meant  here.  But  it 
is  also  an  important  idea,  included  in 
this,  and  elsewhere  expressed,  that 
this  was  done  by  the  God  of  the  Jews, 
whom  they  acknowledged  and  wor- 
shiped, and  that,  therefore,  they  were 
bound  to  own  Jesus  as  their  Messiah. 
\  Exalted.  Christ's  exaltation  con- 
eisteth  in  His  Resurrection  and  Ascen- 
Bion,  as  the  very  opposite  of  His  hu- 
miliation. "Him  hath  God  exalted, 
with  His  right  hand,  to  be  a  Prince 
•nd  a  Savioyr,  to  give  repentauce  to 


Israel,  and  remission  of  sins,"  (ch.  5 : 
31.)  ^  Having  received.  So  the  Psalm- 
ist prophetically  sings,  "  Thou  hast 
ascended  on  high — thou  hast  led  cap- 
tivity captive,  and  received  gifts  for 
men,"  Ps.  68:  18.  The  Holy  Spirit 
was  promised  to  Him  "without  meas- 
ure," as  the  fruit  of  His  finished  work, 
and  as  the  result  of  His  glorification, 
(John  3:  34.)  "If  I  depart,"  said 
He,  "I  will  send  Him  unto  you." 
"  Whom  I  will  send  unto  you  from  the 
Father."  "Whom  the  Father  will 
send  unto  you  in  my  name,"  (John 
14:  26;  16:  26.)  This  promise  was 
called  by  Christ,  "the  promise  of  the 
Father,"  (ch.  1:4.)  ^  The  promise  of 
the  Holy  Ghost — means  the  promised 
gift  of  the  Holy  Spirit  to  be  sent  down 
upon  the  Church.  "It  was  not  yet, 
(while  Christ  was  on  earth,)  because 
He  was  not  yet  glorified,"  (John  7: 
39.)  Its  bestowment  was  dependent 
upon  His  exaltation  to  the  right  hand 
on  high.  He  received  it  accordingly 
when  He  ascended,  and  so  also  He 
shed  it  down.  T  Shed  forth.  Pound 
out^  (according  to  the  promise,  vs.  17.) 
This  was  only  His  dispensing  of  what 
He  had  received,  according  to  the 
promise  of  the  Father.  He  had  pur- 
chased this  Divine  gift  for  men,  Ps. 
68:  18.  In  vs.  17,  it  is  called  "  J/j, 
Spirit."  Here,  "this"  refers  to  that 
gift.  And  its  outpouring  thus,  as  they 
had  seen  and  heard,  was  only  what 
was  to  have  been  expected,  and  what 
had  been  fully  provided  for.  In  vs. 
17,  it  is  God  who  pours  it  out.  Here 
it  is  Christ — who  is  God  therefore. 
^  Which  ye.  "  Ye"  is  here  emphatic. 
Their  witness  also  he  would  thus  chal-. 
lenge  to  the  facts.  ^  See.  This  "may 
imply  that  there  was  something  of  the 
miraculous  appearance  visible  to  the 
multitude — as  the  tongues  of  flame. 
But  it  is  objected,  that  in  such  case 
they  could  net  have  attributed  the  ef^ 
fects  to  drunkenness,  as  in  vs  13.  Th« 


78 


THE  ACTS  OF  THE  APOSTLES. 


A.  D.  80. 


«  Ps.  110 : 1. 

:;tatt   22:44. 
I  Coj.  16:25 
Eph.  1:20. 
Heb.  1 :  13. 


34  For  David  is  not  ascended  into  the  heavens  :  but  ha 
saith  himself,  ^  The  Lord  said  unto  my  Lord,  Sit  thou  on 
my  right  hand, 

35  Until  I  make  thy  foes  thy  footstool. 

36  Therefore  let  all  the  house  of  Israel  know  assuredly, 


outward  effects  upon  the  Disciples 
were  visible,  at  least;  and  we  rather 
infer  that  as  the  tongues  were  to  be  a 
sign  to  the  unbelieving,  the  visible 
symbols  would  be  for  them  also.  And 
nothing  is  too  unreasonable  for  unbe- 
lieving men  to  assert,  even  in  the  face 
of  miracles,  as  in  vs.  13.  ^  Hear. 
The  hearing  would  refer,  of  course,  to 
the  languages  spoken,  vs.  8.  All 
these  miraculous  manifestations,  says 
Peter,  have  been  sent  down  by  Christ 
Jesus— the  Risen  Lord. 

34.  Peter  now  presses  upon  them  the 
conclusion,  that  this  outpouring  is  to  be 
referred  to  the  Resurrection  and  Ex- 
altation of  Christ,  which  David's  pre- 
diction inPs.  110;  1  distinctly  contem- 
plated, and  the  language  could  not  be 
applied  to  David  himself.  ^  For.  He 
goes  on  to  show  that  Christ  is  exalted, 
(vs.  33,)  FOR  David  is  not  thus  exalted, 
and  Christ  alone  could  be  referred  to 
by  David  in  the  Psalm.  David  had, 
indeed,  gone  to  Heaven,  but  had  not 
ascended,  as  Christ  ascended  in  his  body, 
nor  for  this  purpose,  to  be  enthroned 
for  the  conquest  of  his  enemies,  vs.  35. 
Yet,  though  this  passage  has  not  been 
fulfilled  in  the  case  of  David,  the 
Psalmist  gives  the  explanation  himself, 
that  it  has  another  and  higher  fulfill- 
ment. ^  But  he  saith  himself.  This  is 
what  David  expressly  says,  in  the 
Psalm  110:  1.  He  speaks  of  Jehovah 
as  saying  unto  his  (David's)  Lord,  which 
was  the  Messiah,  ''Sit  thou,"  &c.  Ob- 
serve.— Jesus  had  used  this  very  pas- 
sage to  confound  His  enemies,  "David 
therefore  himself  (He  said,)  calleth 
Him  Lord,  and  whence  is  He  then  his 
Son?"  Mark  13  :  36-37.  Besides  this, 
Jesus  says  that  David  so  spake  "by  the 
Holy  Ghost,"  which  is  the  same  as  to 
say  that  David  was  Divinely  inspired 
and  spake  under  the  influence  of  inspi- 
ration. Peter  shows  that  David,  by 
this  language,  called  the  Messiah  his 


Lord,  and  that  this  was  the  very  same 
Person  whom  Jehovah  exalted  to  His 
right  hand,  vs.  33 — that  David  there- 
fore looked  forward  to  the  glorious  ex- 
altation of  this  Person — his  Lord,  who 
was  also  his  Son — and  that  this  is  ful- 
filled only  in  Christ  Jesua.  Therefore, 
it  is  clear  from  his  own  words,  that  Da- 
vid acknowledged  the  same  Person  who 
was  his  descendant  according  to  the 
flesh,  as  being  his  Lord  and  superior— 
the  Son  of  God.  Rom,  1 :  3-4.  The 
use  which  our  Saviour  made  of  this 
prophetic  language  of  David  to  silence 
His  persecutors,  shows  that  the  pas- 
sage  was  commonly  applied  by  them 
to  the  Messiah.  Observe. — Jesus, 
alone,  is  He  who  is  both  David's  Lord 
and  Son.  Tf  ^^y  right  hand.  To  sit  on 
the  right  hand  of  a  king,  meant  to 
share  in  his  dominion.  See  Heb.  1 ;  o  ; 
10:12;  1  Peter  3  :  22  ;  Rom.  8  :  34  ; 
Mark  16:  19;  Phil.  2:  6-11  ;  Eph.  1  : 
20-23.  This  dominion,  however,  is  not 
that  original  partnership  in  the  throne 
which  the  Son  of  God  has,  as  the  Sec- 
ond Person  of  the  Trinity.  It  is  a  sta- 
tion to  which  He  is  '■'■exalted'''  as  iNIe- 
diator,  in  pursuance  and  reward  of  His 
Mediatorial  office- work.  (Phil.  2  :  6- 
11 ;  Heb.  12  :  2.)  This  right  hand  seat 
of  dominion  He  fills  as  the  Incarnate 
Lord — the  God-man — as  exalted  far 
above  all  angelic  principality  and  power 
— and  made  Head  over  all  things  to  the 
Church.  This  fact  makes  the  argu- 
ment of  Peter  most  appropriate.  He 
shows  now  that  this  exaltation  of  Je- 
sus after  His  Resurrection  is  that  whiclj 
was  predicted  and  had  been   fulfilled. 

36.  Therefore.  Peter  now  presses 
upon  his  Jewish  hearers  the  fair  infer- 
ence from  all  that  had  been  seen  and 
heard  by  them,  and  testified  and  proved 
from  the  Scriptures — that  is,  that  they 
were  bound  to  recognize  the  fulfillment 
of  their  own  prophecies  in  this  very  Je- 
sus  as  the  only  Person  to  whom   the/ 


A.  D.  30.] 


CHAP.  II 


7) 


that  God  'hath  made  that  same  Jesus,  whom  ye  have '"*•  •••** 
crucified,  both  Lord  and  Christ. 


37  Tf  Now  when  they  heard  this,  ^  they  were  pricked  in 


pZech.  12:1«. 
Luke  3: 10. 


could  apply.  This  is  the  point  which 
Peter  lays  down  as  proven,  and  which 
be  urges  them  to  understand  and  ad- 
mit, that  God,  the  Father,  whom  they, 
the  house,  or  family,  or  people  of  Israel, 
vrorshiped,  had  exalted  t.his  same  Per- 
son Jesus,  whom  they  had  wickedly 
crucified,  to  be  both  Lord — that  is. 
Sovereign  and  Partner  of  the  throne — 
and  Christ  the  Messiah.  IT  -^H  the  house 
of  Israel.  All  the  household,  or  peo- 
ple from  this  covenant  family  of  Israel. 
He  appeals  to  these,  for  the  people 
(assembly)  were  "Jews  and  prose- 
lytes," and  the  proofs  which  Peter  had 
brought  forward  were  such  as  they 
ought  to  admit.  ^  Know  assuredly.  Let 
them  certainly  know,  as  admitting  of  no 
mistake.  ^  God,  The  Father,  spoken 
of  in  vss.  32,  33,  whom  the  Jews  ac- 
Icnowledged  and  professed  to  worship — 
the  God  of  Israel.  Thus  Peter  met 
them  on  the  ground  of  their  own  Scrip- 
tures, and  showed  that  by  their  own 
religion,  it  was  necessary  for  them 
to  admit  all  the  claims  of  Christ,  and 
to  admit  these  events  of  the  Pentecost 
as  the  doings  of  the  Risen,  Exalted 
Lord.  If  Hath  made,  &c.  Hath  consti- 
tuted— hath  appointed  or  made  Jesus  to 
be.  The  exalted  ofl&ce  and  station 
which  Jesus  held  came  from  the  au- 
thority and  appointment  of  the  God  of 
the  Jews — and  thus  they  were  bound 
to  recognize  Him.  ^  That  same  Jesus. 
The  words  here  are  the  same  as  in  vs. 
32,  "This  (very)  Jesus."  Peter  means 
to  press  this  point,  that  this  very  same 
Person  known  as  Jesus  of  Nazareth, 
whom  they,  the  house  of  Israel,  the 
people  of  God,  had  lately  crucified,  is 
He  whom  the  Father  had  exalted  to 
greatest  authority  and  dignity,  as  the 
glorious  Messiah  predicted  in  their 
Scriptures.  ^  Have  crucified.  Thus  he 
charges  them  with  the  awful  impiety 
of  cru  :ifying  Jesus,  while  he  shows  His 
exalted  character  as  their  long  promised 
King  and  Messiah.  ^  Both  Lord.  The 
Jewish  people  had  long  expected  the 
Messiah  to  come  as  their  Sovereign, 


filling  the  throne  of  David — a  great 
King  of  kings.  Peter  points  them  to 
the  fact  that  all  these  predictions  were 
accomplished  in  this  very  Person,  and 
that  this  outpouring  of  the  Spirit  is  the 
evidence  of  His  having  been  exalted  to 
the  right  hand  of  power.  This  fact 
was  calculated  to  alarm  them — for  if 
they  had,  indeed,  treated  so  cruelly 
this  exalted  Personage,  who  had  been 
raised  by  the  Father  to  such  a  throne 
of  power,  what  should  become  of  them? 
Observe.  — The  Lord  Jesus  occupies 
a  throne.  This  may  well  alarm  those 
who  trample  upon  His  claims  and 
crucify  Him  afresh.  But  it  is  "  the 
throne  of  grace,"  and  this  may  yet  en- 
courage the  vilest  sinners  to  accept 
His  offered  salvation.  ^  And  Christ, 
That  is,  Messiah — the  glorious,  anointed 
One  whom  their  nation  had  all  along 
expected,  and  in  whom  they  had  set 
their  highest  hopes.  If  now  they  had 
treated  Him  so  cruelly,  and  had  even 
crucified  Him,  they  had  not  only  slain 
their  own  Lord — the  hope  of  Israel — 
but  had  made  this  exalted,  glorious 
Sovereign  their  enemy  and  their  indi- 
vidual destruction  might  be  expected. 
Observe, — Peter,  in  all  this  discourse 
set  forth  the  great,  simple  facts  about 
this  well  known  Person,  and  brought 
them  home  to  his  hearers  as  to  their 
part  in  the  matter.  And  they  were 
led  to  inquire  for  salvation  and  to  be- 
lieve in  this  same  crucified  Jesus. 
What  a  proof  that  the  Omnipotent 
Spirit  wrought  in  their  hearts  to  pro- 
duce such  results,  making  them  give 
up  their  deep-seated  and  bitter  preju- 
dice and  unbelief  upon  the  testimony 
of  this  Galilean  preacher. 

37.  Heard.  It  was  the  hearing  of 
these  undeniable  facts  which  moved 
them,  through  the  power  of  the  Holy 
Ghost,  Rom.  10:  17.  t  Were  priched. 
The  peculiar  term  here  used,  and  only 
here,  corresponds  to  our  English  term 
compunction,  and  means  to  prick  or 
pierce  with  any  sharp  pointed  instru- 
ment, the  effect  of  which  is  sharp  and 


I 


78 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30, 


9h.  1:6.  aadie 
M. 


tlieic'  heart,  and  said  unto  Peter  and  to  the  rest  of  the 
apostles,  Men  and  brethren,  what  shall  we  do  ? 

38  Then  Peter  said  unto  them,  ^Repent,  and  be  baptized 
every  one  of  you  in   the  name  of  Jesus  Christ  for  I  he 
remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 


Ik  Lake  21 :  47 
eh.  3 :  19. 


sudden  pain.  This  was  the  feeling 
produced  upon  their  hearts.  They 
had  a  painful  sense  of  their  sin  and 
danger.  "  This,"  says  Calvin,  "is  the 
beginning  of  repentance."  "Repent- 
ance unto  life"  commonly  begins  with 
a  true  sense  of  one's  sins.  It  is  plain 
that  they  had  a  deep  and  painful  con- 
viction of  their  danger  also,  as  they 
cried  out  for  a  way  of  being  saved. 
(1)  They  saw  the  dreadful  part  which 
they  had  had,  each  for  himself,  in  the 
death  of  Christ.  (2)  They  saw  that 
this  person  whom  they  had  crucified 
was  the  adorable  Messiah.  (3)  They 
saw  that  the  last  times  were  at  hand. 
(4)  They  saw  that  they  had  incurred 
the  just  displeasure  of  God  Almighty, 
and  had  put  to  death  the  Prince  of 
Life,  their  only  deliverer.  This  was 
calculated  to  send  distress  to  their 
hearts.  But  they  saw,  also,  that  the 
promises  were  fulfilled,  and  that  the 
Messiah  ha-d  come.  If  Men  and  breth- 
ren. Men,  who  are  brethren — no  longer 
despised  as  Galileans,  (ch.  1 :  7) — no 
longer  charged  with  being  drunk  with 
wiue,  (vs.  13.)  What  a  sudden  and 
entire  change  was  this  in  their  feelings 
toward  these  Disciples.  Observe. — 
True  conviction  of  sin  works  such  a 
change  toward  ministers  and  members 
of  the  Church.  Those  who'  lately  re- 
viled them  are  not  ashamed  to  entreat 
them  for  counsel  and  instruction. 
Tf  What  shall  we  do  ?  This  is  the  inquiry 
of  men  who  were  filled  with  anxiety 
and  alarm,  not  knowing  which  way  to 
turn,  or  what  must  be  done.  True 
conviction  of  sin  leads  to  anxious  in- 
quiry for  the  right  oourse  to  be  pur- 
sued in  such  extremity.  It  implies  (1) 
a  sense  of  ignorance  and  dependence. 
(2)  An  earnest,  anxious  desire  to  know 
the  right  way.  (3)  A  willingness  to 
do  whatever  is  necessary  in  the  case. 
So  Saul  cried  out,  "Lord,  what  wilt 
thou  have  me  \^  do  I"  ch.  9 ;  6,     And 


the  "jailor  at  Philippi,"  ch.  IG:  29, 
30,  "  Sirs,  what  must  I  do  to  be  saver!  ?'' 
(4)  It  implied,  also,  a  readiness  to  ac- 
knowledge now  this  Jesus  as  "  raised 
up,''  ''exalted,''  and  empowered  to  dis- 
pense the  Holy  Ghost,  vss.  32,  33. 
^  38.  Repent.  The  term  indicates  a 
change  of  mind,  with  a  view  to  a  change 
of  conduct.  There  is  a  repentance 
like  that  of  Judas,  which  is  a  sorrow 
of  the  world,  and  worketh  death,  (Rom. 
7  :  10.)     These  inquirers  had  already 

experienced  a  great  change  of  mind 

in  regard  to  their  sin,  and  in  regard  to 
their  Messiah.  "  Repentance  unto  life 
is  a  saving  grace,  whereby  a  sinner, 
out  of  a  true  sense  of  his  sin  and  ap- 
prehension of  the  mercy  of  God  in 
Christ,  doth,  with  grief  and  hatred  of 
his  sin,  turn  from  it  unto  God,  with 
full  purpose  of  and  endeavor  after 
new  obedience."  John  the  Baptist 
preached,  "Repent,  for  the  kingdom 
of  heaven  is  at  hand."  Jesus  preached 
the  same,  meaning  that  the  promised 
kingdom  of  the  Messiah  was  ready  to 
be  introduced.  And  now  Peter  preach- 
es. Repent,  for  the  kingdom  had  truly 
come.  Jesus  had  been  constituted 
Lord.  He  was  enthroned  as  the  Risen 
Lord  and  Messiah.  Therefore,  they 
were  also  to  be  baptized  into  His  7iame, 
publicly  expressing  thus  their  faith  in 
the  kingdom  as  having  come,  and  their 
trust  in  Jesus  for  remission  of  sins, 
and  the  gift  of  the  Holy  Ghost,  includ- 
ing all  the  blessings  of  the  great  sal- 
vation. The  Papists  have  perverted 
this  language,  by  rendering  it  "i>o 
penance,"  confining  it  chiefly  to  out- 
ward ceremonies.  This  is  just  tho 
opposite  to  that  change  of  mind  which 
is  denoted  by  the  word,  and  which  ig 
the  source  of  all  change  in  the  cou' 
duct.  Observe. — There  is  no  genu- 
ine repentance  that  does  not  include 
an  apprehension  (a  perception  and  em- 
brace) of  the  salvation  by  Christ.     It 


A.  D.  30] 


CHAP.  n. 


71 


vg  thus  a  turning  from  sin  to  God,  and 
from  false  refuges  to  Christ,  the  only 
refuge.  The  great  Gospel  encourage- 
ment to  repent  is  found  in  the  news 
of  forgiveness,  through  the  mediation 
of  Christ.  This  idea  is,  therefore,  in- 
cluded in  this  direction  of  Peter.  We 
feel  most  deeply  the  heinousness  of 
our  sin,  when  we  see  the  love  of  God 
in  Christ  Jesus  our  Lord.  ^  Every 
one  of  you.  They  could  not  rely  upon 
any  national  covenant  any  longer.  Re- 
pentance and  faith  are  individual,  per- 
sonal exercises,  ^  In  the  name.  Upon 
the  7iame.  Baptism  "into"  the  name 
of  one  signifies  the  open  confession  of 
one's  claims,  and  the  public  embrace 
and  espousal  of  one's  cause  by  this 
badge  of  discipleship,  ch.  8:  16;  19: 
6.  Baptism  is  here  spoken  of  as  upon 
the  name,  that  is,  upon  the  basis  of  it 
as  the  foundation  of  confidence  and 
hope  for  forgiveness  and  salvation. 
*'  The  name"  of  Christ  is  His  titles,  at- 
tributes, ordinances,  words  and  works 
— that  by  which  He  makes  Himself 
known.  Here  the  name  of  Jesus  Christ 
is  that  upon  which,  as  a  platform,  they 
were  to  be  baptized.  It  was  a  plat- 
form of  doctrine  and  of  hope.  It  was 
not  the  baptism  as  a  mere  form.  The 
name  of  Jesus  Christ  was  everything  in 
the  matter.  The  emphasis  is  upon 
this,  Calvin  says,  "  Although  baptism 
be  no  vain  figure,  but  a  true  and  ef- 
fectual testimony  —  notwithstanding, 
lest  any  man  attribute  that  unto  the 
element  of  water  which  is  there  oifered, 
the  name  of  Christ  is  plainly  expressed, 
so  that  we  may  know  that  it  shall  be  a 
profitable  sign  for  us  then,  if  we  seek 
the  force  and  effect  thereof  in  Christ. 
Wherefore  every  one  profiteth  in  bap- 
tism, just  so  far  as  he  learneth  to  look 
unto  Christ."  Observe, — (1)  There 
is  no  reference  here  to  the  precise  for- 
mula of  baptism,  but  only  to  the  great 
essential  of  the  ordinance,  as  implying 
^  a  public  profession  of  Christ.  See 
K  Matt.  28:19.  Obsekve.— (2)  Hereis 
the  first  notice  of  Christian  Baptism. 
John  the  Baptist  and  the  Disciples  of 
our  Lord  had  baptized  as  introductory 
to  the  Christian  dispensation  of  the 
Spirit,  Luke  3:  3.      But  "repentance 


and  remission  of  sins  were  thencefor- 
ward to  be  preached  in  the  name  of 
Jesus  Christ,"  (Luke  24:  47.)  Chrisi 
had  now  been  *'  exalted  as  a  Prince 
(Lord)  and  a  Saviour,  to  give  repent 
auce  to  Israel  and  remission  of  sins," 
(ch.  5:31.)  Observe.— (3)  The  nama 
"Jesus"  means  Saviour.  "He  shall 
save  His  people  from  their  sins,"  (Matt. 
1:21.)  The  name  ''Christ"  means 
Messiah  —  Anointed  —  and  together 
these  names  comprise  the  claims  which 
they  were  to  acknowledge.  So,  also, 
every  inquiring  sinner  must  be  directed 
to  make  this  open  and  hearty  profes- 
sion of  Christ.  Observe. — (4)  The 
Jews  were  here  directed  to  be  bap- 
tized, as  something  which  they  were 
familiar  with.  They  certainly  knew 
the  meaning  of  the  ordinance ;  and, 
therefore,  no  explanation  is  given. 
(5)  At  first,  of  course  adults  were  ad- 
dressed. And  only  after  there  came 
to  be  Christian  households  were  there 
those  who,  having  been  baptized  in  in- 
fancy, would  not  need  adult  baptism. 
Even  those  who  had  been  circumcised 
would  be  required  to  take  this  New 
Testament  seal  also.  We  are  not  in- 
formed whether  the  Apostles  were  bap- 
tized or  not — because  they  so  specially 
had  what  was  signified  by  baptism— 
"  the  gift  of  the  Holy  Ghost."  f  For 
the  remission.  Literally,  Unto — to  this 
end.  It  was  not  the  ordinance  of  bap- 
tism which  gave  remission  of  sins,  but 
"  the  name  of  Jesus  Christ,"  as  turned 
to  and  embraced  for  this  end — His  fin- 
ished work,  as  .Jesus,  Saviour,  and  aa 
Messiah,  the  Incarnate  and  Ftisen  Lord. 
There  could  be  no  hope  of  forgiveness 
proclaimed  to  the  sinner  but  of  free 
forgiveness  in  His  name — for  His  mer- 
its. It  is  this  good  news — the  Gospel 
— to  which  we  are  to  turn,  and  which 
we  are  gladly  to  receive.  And  bap- 
tism is  that  ordinance — one  of  the  two 
sacraments  of  Christ's  house,  whereby 
this  promise  of  forgiveness  and  salva  ■ 
tion  is  sealed,  confirmed  to  us,  and  by 
receiving  which  we  publicly  profesa 
Christ  as  our  onlv  hope  of  forgiveness. 
See  ch.  3  :  19  ;  22  :  16.  ^  Ye  shall  re- 
ceive.  Peter  could  not  have  meant  that 
they  could  repent  and  embrace  Christ 


80 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30, 


ib^Wl^^'  39  For  the  promise  is  unto  you  and  'to  your  children, 

n":V*8,lndu1  ^"^^  ^  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 

J7,&15:3,  8,r      ~ 

Kph.  2:ia-n. 


Without  having  the  Holy  Spirit,  for  He 
alone  could  work  in  them  a  genuine 
repentance  and  faith.  But  He  prom- 
ises them  this  Divine  gift,  which  they 
had  seen  was  shed  down  from  heaven, 
by  Christ,  according  to  the  ancient 
prophecy,  as  the  great  blessing  of  the 
latter  days.  This  may  have  been  un- 
derstood as  more  or  less  including  ex- 
traordinary miraculous  gifts  of  the 
Spirit,  as  of  tongues,  &c.  But  not 
these  alone.  All  the  gracious  gifts  of 
the  Spirit  were  promised  as  the  fruit 
of  their  repentance  and  embrace  of 
Christ,  John  16:  8-10;  Gal.  5:  22-24. 
He  would  direct  them  to  Christ  for  all 
needed  grace  and  blessing,  as  exalted 
to  give  repentance,  &c.,  (ch.  5:  31,) 
and  faith  is  the  gift  of  God,  Eph.  2:  8. 
39.  For  the  promise.  He  urges  now 
a  strong  consideration,  drawn  from  the 
HOUSEHOLD  FEATURE  of  the  covcuant. 
That  which  the  Apostle  here  speaks 
of  as  "the  promise,"  is  the  promise 
of  the  Spirit  as  the  great  blessing  of 
the  latter  days.  It  was  what  Christ 
had  termed  ^'^  the  promise  of  the  Father,''^ 
for  which  He  directed  them  to  wait, 
and  to  receive  from  Himself  as  the 
Risen  Lord.  He  explained  it  at  the 
time,  as  the  baptism  of  the  Holy  Ghost, 
which  they  were  to  receive  not  many  days 
thence.  This  promise  Joel  had  distinct- 
ly expressed  in  his  prophecy.  Its  form 
was  in  keeping  with  God's  ancient  dis- 
pensation, including  with  the  believing 
parent  the  infant  offspring  also.  This 
had  been  the  tenor  of  the  covenant  pro- 
mise to  Abraham,  "  I  will  be  a  God  to 
thee  and  to  thy  seed  after  thee."  And 
the  Jews,  who  had  so  much  valued  this 
household  feature  of  the  Abrahamic 
covenant,  were  now  assured  that  the 
same  feature  should  be  extended  to  the 
New  Dispensation  of  the  same  covenant 
of  grace.  "  For  the  promise  is  unto  you 
and  to  your  childreii."  So  Paul  assured 
them.  "And  if  ye  be  Christ's,  then 
are  ye  Abraham's  seed,  and  heirs  ac- 
cording to  THE  PROMISE  '  So  Galat. 
%  T  14,  Paul  explains  "the  blessing  of 


Abraham"  to  be  "  the  promise  of  the 
Spirit" — to  be  received  through  faith. 
The  Apostles  call  it  the  promise,  because 
it  is  the  same  covenant  of  grace  under 
both  economies.  The  promise  of  the  Spi- 
rit was  "the  promise  of  the  Father" — 
the  great  promise  of  the  Old  Testament. 
It  was  that  which  was  signified  by  bap- 
tism, and  the  outpouring  of  which  He 
called  a  baptizing  with,  the  Holy  Ghost. 
Hence,  as  circumcision  was  a  house- 
hold ordinance,  and  the  covenant  with 
Abraham  was  a  household  covenant, 
so  baptism  is  a  household  ordinance, 
taking  the  place  of  circumcision  as  only 
different  seals  of  the  same  covenant 
of  grace  under  different  dispensations. 
"  Peter  teacheth  that  all  the  children 
of  the  Jews  are  contained  in  the  same 
covenant,  because  His  promise  Is  al- 
ways in  force,  "I  will  be  the  God  of 
your  seed." — Calvin.  Yet  not  that  they 
were  therefore  saved,  of  course,  nor 
that  their  actual  salvation  was  to  be 
presumed  from  their  covenant  birth, 
but  that  they  were  thus  brought  nigh 
to  salvation,  and  obligated  to  it.  Joel 
had  recognized  this  feature  of  the  pro- 
mise, when  he  said,  "Your  sons  and 
your  daughters  shall  prophesy."  So  had 
Isaiah,  ch.  44  :  3.  And  these  prophets 
and  others  were  recording  "  the  pro- 
mise of  the  Father,"  with  reference  to 
these  latter  days.  Observe  here — In 
the  first  Apostolic  preaching,  where 
these  Jews  are  first  instructed  in  the 
principles  of  the  New  Dispensation, 
after  Christ's  departui-e,  this  household 
feature  with  which  they  had  formerly 
been  familiar,  was  brought  forward 
and  insisted  on  by  the  Apostle,  and 
here  announced  as  part  of  the  good 
neivs,  and  a  reason  why  these  parents 
should  repent  heartily  and  embrace 
Christianity — "For  the  promise,"  &c. 
Parents  may  well  repent  for  their  chil- 
dren's sake.  ^  And  to  all,  &c.  By  those 
"w/io  are  afar  off,"  Peter  doubtless 
meant  the  Gentiles,  who  are  spoken 
of  in  these  terms,  Eph.  2  :  11,  &e. 
The  call  and  conversion  of  the  Gc^tilei 


A..  D.  30  ] 


CHAP    II. 


40  And  with  many  ether  words  did  he  testify  and  exhort,  saying, 
Save  yourselves  from  this  untoward  generation. 


■was  distinctly  predicted  by  most  of  the 
Old  Testament  prophets,  as  to  take 
place  in  these  latter  days.  The  Apos- 
tles could  not  have  doubted  this.  They 
were  only,  as  yet,  somewhat  in  the 
dark  as  to  how  they  were  to  be  brought 
in,  rather  supposing  that  they  were  to 
come  in  by  first  embracing  Judaism 
as  proselytes.  "All  that  are  afar  off" 
were  included  in  the  promise.  "  I  will 
pour  out  of  my  Spirit  upoti  all  flesh." 
This  could  not  mean  all  people  with- 
out exception,  but  all  without  dis- 
tinction of  nation  —  and  so  the  wall 
of  partition  should  be  broken  down, 
and  there  should  be  neither  Jew 
nor  Greek,  circumcision  nor  uncircum- 
cision.  So  it  came  to  pass,  ch.  12  :  18. 
^  Eoen  as  many.  As  to  how  many  and 
to  whom  this  gift  should  be  imparted, 
it  must  belong  to  the  sovereign  pleas- 
ure of  God  to  show  by  the  results.  He 
could  only  say  it  would  be  granted  to 
as  many  as  the  Lord  our  God  shall  call. 
He  hath  broken  down  the  middle  or 
dividing  wall  of  partition  between 
Jews  and  Gentiles,  and  hath  come  ajid 
preached  peace  unto  those  which  were 
far  oflf  and  to  those  which  were  nigh, 
(Eph.  2  :  17,)  and  the  covenant  pro- 
mise is  not  any  longer  restricted  to  a 
certain  nation,  but  it  is  extended  to  as 
many  of  all  nations  as  He  shall  effec- 
tually CALL.  Tf  The  Lord  our  God. 
This  is  a  recognition  of  His  covenant 
relation  to  His  people.  He  who,  to 
the  Jews,  was  "  the  Lord  our  God," 
would  nevertheless  bring  in  the  Gen- 
tiles. The  Great  Shepherd  would 
bring  in  His  sheep  of  other  folds, 
John  10:16.  t  Shall  call  The  term 
means,  shall  call  unto — "bring  nigh." 
Observe. — (1)  The  repentance,  even 
in  these  miraculous  times,  was  in  view 
of  the  truth  presented.  It  was  in  view 
of  personal  sin,  and  of  Christ  as  the 
true  Messiah.  (2)  It  is  not  mere  distress 
of  mind  that  is  true  repentance.  This 
cannot  save,  nor  tend  to  save,  except 
as  it  may  lead  to  Christ,  who  alone 
«an  save,  (3)  The  invisible  Church  con- 


sists of  those  only  whom  God  calls  out 
from  the  world.  The  visible  Church 
is  the  body  or  society  having  the  ordi- 
nances. The  true  invisible  Church  is 
included  commonly  in  the  visible  body. 
40.  It  is  here  stated  that  Luke  has 
given  us  only  a  sketch,  or  summary, 
of  Peter's  discourse  and  appeals.  He 
testified  (bore  witness  as  to  facts,)  and 
exhorted,  (with  appeals,)  saying  this 
and  such  like  things  as  these.  \  Sav* 
yourselves.  Rather,  be  saved.  This  is 
the  true  meaning  of  the  term  as  here 
found.  A  reference  is  made  to  the 
fearful  times  coming — of  which  he  had 
said  that  "whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved," 
vss.  19-21.  Now  he  exhorts  "be  saved,'* 
that  is,  by  such  earnest  calling  upon 
God,  and  by  that  repentance  and  pub- 
lic profession  of  Christ  in  baptism, 
which  he  just  now  enjoined,  vs.  38,  Be 
saved,  he  says,  as  if,  like  the  angels  at 
Sodom  taking  Lot  by  the  hand,  he 
would  draw  them  out  of  such  wicked 
associations.  It  is  the  great  privilege 
and  duty  of  every  man  to  be  saved. 
^  Untoward  generation.  The  sama 
terms  are  rendered  "crooked  nation," 
in  Phil.  2:  15,  where  they  are  accom- 
panied by  a  term  meaning  perverse. 
The  Greek  word  yeveu  is  commonly 
rendered  "generation,"  as  here.  It 
refers  to  the  Jewish  people  at  that  time. 
They  were  the  bitter  enemies  and  the 
base  murderers  of  our  Lord.  He  had 
all  along  described  them  as  "an  evil 
and  adulterous  generation,"  (Matt.  12: 
39,)  a  "generation  of  vipers,"  (Matt. 
3;  7,)  &c.  From  the  great  body  of 
the  people  who  rejected,  reviled,  and 
slew  the  Messiah,  they  were  exhorted 
to  seek  deliverance,  to  be  separated 
from  them  by  casting  in  their  lot  with 
the  friends  of  this  Nazarene  whom  they 
had  crucified.  And  as  the  Jewish 
Church  was  a  body  called  out  from  the 
world,  so  the  Christian  Church  was  ta 
be  a  body  oalled  out  from  the  Jewirt 
Church  and  nation 


82 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  ."^0 


41  ^  Then  tlicy  that  gladly  received  liis  word  were  baptized  :  and 
the  same  day  there  were  added  unto  them  about  three  thousand  souls. 


Part  II.  Spread  of  Christian- 
ity among  the  Jews.  Chs.  2—8. 
A.  D.  30-36.  "  Witnesses  in 
Jerusalem." 

I  5.  The  First  Growth  of  the  Chris- 
tian Church  —  Accession  of  3000 
Members  by  Christian  Baptism — The 
Christian  Life.     Cli.  2  :  41-47. 

41.  Then  they.  Rather — Theythere- 
fyre  having  gladly  received  the  ivord. 
See  vs.  37.  It  was  not  so  much  the 
compunction  and  distress,  as  it  was  the 
glad  reception  of  the  Gospel  message, 
to  which  it  led,  that  was  the  vital  mat- 
ter. This,  therefore,  is  here  recorded 
as  the  happy  result  of  what  is  stated  in 
vs.  37.  The  term  rendered  '^gladly"  de- 
notes the  sweet  comfort  and  peace  with 
which  these  wounded  hearts  received 
the  Gospel  message  as  proclaimed  by 
Peter.  He  preached  to  them  Christ,  as 
exalted  to  give  the  Holy  Ghost;  forgive- 
ness of  sins  in  His  name,  and  salvation 
oflFered  through  Him;  and  they  willingly 
and  cheerfully  embraced  the  message  as 
for  themselves.  Calvin  says,  "  Peter 
here  declares  the  nature  and  force  of 
faith  that  with  a  prompt  and  ready  mind 
they  embraced  his  word."  "There- 
fore faith  must  begin  with  this  readi- 
ness and  willing  desire  to  obey."  This 
showed  their  repentance  to  be  unto  life 
— that  they  turned  from  their  sin  unto 
God  with  full  purpose  of  and  endeavor 
after  new  obedience.  Observe. — (1) 
The  Gospel  is  good  news — glad  tidings. 
To  whomsoever  it  is  glad  tidings  and 
good  news,  to  him  it  is  the  Gospel.  It 
has  come  to  make  troubled  consciences 
peaceful,  and  wounded  hearts  whole, 
and  anxious  distressed  spirits  glad. 
Sinner!  does  this  doctrine  of  Christ 
crucified  and  risen  to  give  repentance 
and  forgiveness,  make  you  glad  ?  Then 
it  is  yours.  (2)  The  great  command 
of  the  Gospel  is,  be  saved.  Avail  your- 
Eelves  of  this  great  salvation  and  re- 
joice in  it.  Keceive  the  benefits  of 
Cbrist's  finished  work,  and  have  justi- 


fication and  peace  with  God.  ^  Were 
baptized.  The  Apostle  had  exhorted 
them  to  "Repent  and  be  baptized  in 
the  name  of  Jesus  Christ  for  the  remis- 
sion of  sins" — and  now  they  applied 
for  Christian  baptism  with  this  view. 
It  implied  the  confession  of  Christ  and 
of  forgiveness  of  sins,  as  in  His  name, 
and  it  supposed  repentance.  They 
made  at  least  a  credible  profession  of 
this,  and  from  the  statements  which 
Luke  adds  in  vs.  42,  we  infer  that  these 
multitudes  were  genuine  converts.  By 
their  baptism  they  publicly  professed 
Christ  before  men.  The  doctrines 
were  the  great  cardinal  truths  of  Chris- 
tianity which  they  received  in  the  sim- 
plicity of  their  faith.  They  matured 
afterwards  in  knowledge.    Observe  — 

(1)  Here  is  a  most  important  record 
of  the  FIRST  Christian  Baptism.  It 
was  not  enough  to  receive  the  truth 
gladly — they  must  confess  Christ  open- 
ly. (2)  It  was  not  so  much  a  pro- 
fession of  themselves,  (as  having  cer-^ 
tainly  every  right  exercise,)  as  it 
was  a  profession  of  Christ  as  the  only 
name  for  remission  of  sins.  Some 
will  not  venture  to  profess  Christ  un- 
til they  can  rather  profess  themselves. 
They  wait  for  worthiness  to  come  to  the 
Lord's  table,  not  considering  that  it  is 
unworthiness  which  they  are  to  pro- 
fess, along  with  Christ's  worthiness — ■ 
their  sins,  along  with  His  name  for 
remission  of  sins.  f  The  same  day. 
Peter  began  his  preaching  at  9  o'clock 
in  the  morning.  How  long  he  continued 
is  not  recorded.  But  it  is  plain  that 
the  three  thousand  were  added  to  the 
body  of  professed  believers  by  baptism, 
that  same  day.  This  baptizing,  we 
think,  could  not  have  been  by  immer- 
sion, (1)  Because  there  would  not  have 
been  time  during  the  remainder  of  the 
day  after  preaching,  to  note  the  con- 
version of  so  many  and  go  through  the 
tedious  process  of  immersing  them  all. 

(2)  Because  there  were  no  adequate 
facilities  for  this  in  the  city.  Besides 
the  fountains  and  cisterns  in  the  houses, 
which  would  not  allow  of  it  from  their 


A..  D.  30.j 


CHAP.  II. 


88 


42  'And    they    continued   stedfastly   in    tlie    apostles'  '"iftk, 
doctrine  and  fellowship,  and  in  breaking  of  bread,  and  in  i^b."6?i|.^ 
prayers. 


Col.  4 ;  S. 
Heb.  10 :  25. 


construction,  there  were  only  the  rivulet 
Kidroa  and  the  pools  of  Siloara,  Gihon, 
kc.  outside  of  the  city.  But  to  have 
baptized  so  many  persons  in  these,  had 
t  been  otherwise  possible,  would  scarce- 
y  have  been  allowed  by  the  authori- 
ties. We  must  suppose  thirt  the  form 
of  baptism  at  that  time  was  by  sprink- 
ling or  pouring.  Observe.  —  (1) 
Here  was  the  fruit  of  .the  first  great 
outpouring  of  the  Spirit.  The  means 
used  was  the  simple  presentation  of 
the  truth,  not  any  fiery  rant.  It  was 
a  single  sermon  which  the  Spirit  could 
bless  as  well  as  many.  "  Whereas," 
says  Calvin,  "  there  was  a  great  mul- 
titu  le  converted  unto  Christ  with  one 
seraion,  an  hundred  sermons  can  scarce 
move  a  few  of  us."  (2)  We  are  to  pay 
proper  Divine  honor  to  God  the  Holy 
Spirit.  What  mighty  results  can  fol- 
low His  working.  The  simplest  ser- 
mons which  present  the  plain  truth  as 
it  is  in  Jesus  can  be  made  to  result  in 
the  salvation  of  thousands.  (3)  We 
are  to  look  for  the  further  and  more 
complete  fulfillment  of  Joel's  prophecy 
in  these  last  days,  wheu  the  Spirit  shall 
be  poured  out  upon  all  flesh.  We  are 
to  wait  in  earnest,  continued,  believing 
prayer  for  the  blessing.  We  are  to 
preach  and  seud  abroad  the  truth,  plead- 
ing the  promise  that  it  shall  not  return 
void.  (Isa.  55:11.)  (4)  Here  are  the 
greater  works  promised  the  Apostles 
that  they  should  do  through  the  Spirit. 
More  are  converted  under  this  dis- 
course than  under  all  the  three  years 
ministry  of  our  Lord. 

42.  This  verse  contains  a  description 
of  the  Christian  life  of  these  early 
believers.  This  may  be  understood  as 
an  enumeration  of  the  different  branch- 
es of  Divine  worship  practiced  in  the 
early  Church  at  Jerusalem,  in  which  it 
is  here  recorded  by  Luke  that  the 
early  believers  continued  steadfast.  See 
the  terms  as  used  in  ch.  C :  4 — of  the 
Apostles.  These  are,  indeed,  the  four 
tdseutial  elements  of  all  true  Christian 


association  and  devotion.  They  re- 
ceived the  teachings  of  the  xVpostles  ia 
a  system  of  instruction  and  edification, 
and  maintained,  faithfully,  the  distinc- 
tive doctrines  which  they  preached. 
They  observed,  also,  what  is  here 
termed  the  felloushij) — kolvuvlu — which 
means,not  so  much  communion  as  commU" 
nication — a  liberal  distribution  of  their 
worldly  goods,  as  is  noticed  more  fully 
in  vss.  44,  45  ;  see  Rom.  15  :  26  ;  2  Cor. 
8 :  4 ;  9  :  13  ;  Heb.  13  :  16.  If  this  pas- 
sage be  taken,  as  some  suppose,  for  a 
sketch  of  the  mode  in  which  their  re- 
ligious assemblies  were  conducted,  we 
may  suppose  it  to  mean  that  (1)  the 
Apostles  preached,  and  (2)  the  Disci- 
ples, who  were  present,  came  forward 
with  gifts  and  offerings  for  the  poor, 
as  an  act  of  worship.  This  was  done 
previously  to  the  administration  of  the 
Lord's  Supper,  at  their  social  meaL 
This  would  explain  the  great  and  awful 
heinousness  of  crime  in  the  case  of  An- 
anias and  Sapphira,  It  was  an  act  of 
public  hypocrisy  in  the  worship  of  God. 
And  for  this  they  were  made  a  specta- 
cle, the  better  to  enforce  the  principlea 
of  God's  worship.  (3)  The  third  service 
was  that  of  "  breaking  of  bread,'''  which 
refers  to  the  Lord's  Supper  ;  not  alone, 
however,  but  in  connection  with  the 
dyaTra^,  or  love-feasts,  which  alwaya 
accompanied  this  ordinance  in  the 
early  Church.  The  phrase  here  is 
taken  from  the  custom  of  the  master 
of  the  feast  breaking  bread  in  asking 
a  blessing,  ch.  27  :  35.  (4)  The  fourth 
item  of  Divine  service  here  mentioned 
is  prayers.  No  set  times  or  forms  of 
Christian  worship  existed  as  yet.  The 
Christian  Sabbath  was  indeed  observed 
by  public  devotion — not,  as  yet,  in  ed- 
ifices erected  for  the  purpose,  but  from 
house  to  house.  The  hours  of  prayer, 
also,  were  observed  in  the  temple, 
(3  :  11. )  Observe.-  -The  Lord's  Sup- 
I  per  is  the  ordinance  ^f  the  New  Test»- 
j  ment  Church,  instead  of  the  Passover-— 
I  aL  '  Baptism,  instead  of  Circumcisioa* 


M 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  35 


»Markl6:n. 
cU.  4:  33  and 
6:  12. 


Kcb.  1:11. 
J  Luke  24.5?. 


43  And  fear  came  upon  every  soul :  and  *"  many  wonders 
and  signs  were  done  by  the  apostles. 

44  And  all  that  believed  were  together,  and  °had  all 
things  common  : 

45  And  sold  their  possessions  and  goods,  and  *pa:rted 
them  to  all  me7i,  as  every  man  had  need. 

46  PAnd  they,  continuing  daily  with  one  accord  "^  in  the 


43.  The  effect  of  their  religious 
living  upon  the  outside  -world  is  here 
described.  *[[  And  fear.  This  was  a 
religious  awe  wliich  came  upon  "  every 
sold" — that  is,  of  the  multitude  who 
■were  not  of  the  Church.  The  very 
persons  who  had  a  little  while  before 
derided  the  Christian  assembly,  (vs. 
13,)  were  now  struck  with  reverential 
fear  at  the  evident  tokens  of  the  Divine 
Presence  with  the  Disciples.  The  effect 
of  the  holy  character  of  these  Christian 
men,  and  of  their  elevated  devotion 
and  communion  with  God,  would  be  to 
fill  the  multitude  with  awe.  Besides, 
the  events  in  connection  with  the  pro- 
phetic forewarnings,  pointed  to  most 
solemn  crises  at  hand,  of  which  they 
had  good  reason  to  be  afraid.  ^  3Ianj/ 
wonders.  This  is  a  general  statement, 
covering  what  follows  in  the  succeed- 
ing history.  It  is  here  mentioned, 
perhaps,  as  accounting  in  part  for  the 
awe  and  dread  which  fell  upon  the  be- 
holders. 

44.  All  that  believed.  It  is  probable 
that  by  this  time  the  Christian  Disci- 
pleship  numbered  four  to  five  thousand. 
Before  Pentecost  there  were  more  than 
five  hundred  Disciples,  On  that  day, 
three  thousand  were  added  to  this 
body.  Daily  additions  are  mentioned, 
vs.  47.  At  the  miracle  at  the  Beau- 
tiful Gate,  they  who  believed  amount- 
ed to  about  five  thousand  in  all,  ch.  4 : 
4.  In  ch.  5  :  12,  we  find  them  meeting 
for  worship  in  Solomon's  Porch,  pro- 
bably because  they  had  become  too 
numerous  to  assemble  in  any  private 
place.  By  this  time  they  were  recog- 
nized as  a  distinct  society  or  commu- 
nity. See  Notes,  ch.  5  :  12.  ^  Toe/e- 
ther. This  refers  to  their  practice  of 
public  religious  assembling.  It  must 
be  remembered,  however,  that  this  as- 
wsabling  here  mentioned  includes  onljr 


such  as  remained  in  Jerusalem  aftei 
the  feast,  and  that  the  great  multitude 
had  dispersed  to  their  foreign  homes. 
^  All  thinffs  common.  See  vs.  42,  Notes. 

45.  Possessions  and  goods — are  here 
mentioned  to  express  various  kinds  of 
property — as  we  say  ^^  goods  a7id  chat- 
tels." I"  Farted  them.  Distributed  the 
proceeds — "  their  price."  ^  As  every 
one  had  ?ieed.  Bather,  As  every  cm 
might  have  need.  The  particle  which 
expresses  contingency  is  here  used. 
It  was  not  an  actvial  distribution 
of  all  their  goods,  but  a  treasuring 
up  for  whatever  need  there  might 
be  to  any,  and  a  supplying  of  necessi- 
ties from  this  common  fund.  Gieseler 
remarks  that  it  is  not  a  community  of 
goods,  but  a  spontaneous  arrangement 
of  property,  according  to  the  precept 
in  Luke  12  :  33,  "  Sell  that  ye  have 
and  give  alms,"  &c. 

46.  Continuing.  This  term  is  some- 
times translated.  To  continue  stedfastly, 
(ch.  2  :  42) — "  Continue  instant,^'  (Rom. 

12  :  12) — ^^  Attend  conti7iually,"  (Rom. 

13  :  6.)  It  carries  the  idea  of  special 
persistence  and  adherence  to  the  work 
or  practice.  They  continuing  earnestly 
every  day.  It  was  in  the  business  of 
daily  prayers  in  the  temple  that  the 
body  of  believers  continued  earnestly. 
We  find  Peter  and  John  going  up  (ch. 
3:1,)  thither  at  one  of  the  stated 
hours.  We  read  of  three  appointed 
hours,  (Ps.  55  :  18  ;  Dan,  6 :  11,)  More 
commonly,  perhaps,  there  were  but  two: 
at  9  o'clock  (third  hour)  in  the  morn- 
ing, and  at  3  o'clock  in  the  afternoon, 
called  the  ninth  hour.  ^  With  one  ac- 
cord. This  term  is  several  times  used 
in  this  narrative,  and  seems  to  refer  to 
public  assemblies  —  expressing  their 
harmoniour.,  united  meeting.  ^  Break- 
ing  bread.  This  would  seem  to  be  th8 
same  as  is  mentioned  in  vs.  42,  wher« 


A.  D.  30.] 


CHAP.  II. 


85 


house  to  house,  did  r^h.'-M^j. 


temple,  and  'breaking  bread  ||  from 

eat  ttieir  meat  with  gladness  and  singleness  of  heart. 

47  Praising    God,    and    ■  having    favour    with    all 
people, 
should  be  saved. 


And  '  the  Lord  added  to  the  church  daily  such  as  f^'^s^i^ad 


it  plainly  referred  to  the  special  ser- 
vice of  the  Lord's  Supper,  and  the 
accompanying  feasts  of  love.  ^  From 
house,  &c.  Rather,  at  home,  as  dis- 
tinct from  "m  the  temple.^'  A  church 
in  the  house  is  mentioned,  Rom.  16 : 
5;  Colos.  4:  15;  1  Cor.  16:  19.  This 
does  not  mean  "  from  house  to  house," 
but  in  the  house — at  home — privately — 
they  celebrated  the  Lord's  death  daily 
in  the  appointed  social  meal  —  the 
Lord's  Supper.  The  celebration  of 
the  Lord's  death  was  instituted  as  a 
social  meal,  so  as  to  sanctify  and 
sweeten  our  commonest  living,  and  to 
make  our  daily  meals  sacred,  that  we 
might  eat  and  drink  to  His  glory. 
Hence  it  is  added  in  immediate  con- 
nection with  this,  that  they  did  eat  their 
meat — partook  their  food.  This  describes 
the  effect  of  their  religion  upon  their 
domestic  and  social  life.  They  even 
partook  their  ordinary  meals  with 
gladness.  Religion,  when  in  lively  ex- 
ercise, makes  life  most  truly  happy — 
even  gives  relish  to  humble  fare  be- 
yond what  the  banquets  of  princes  af- 
ford. So  we  are  taught  by  our  Lord 
to  pray,  "  Give  us  this  day  our  daily 
bread,"  and  to  partake  it,  of  course,  in 
glad  and  grateful  recognition  of  His 
bounty.  The  Lord's  Supper  makes 
every  meal  come  to  ns  with  gladness. 
^  Singleness.  Child-like  simplicity  and 
sincerity  of  heart  accompanied  their 
gladness.  There  were  no  complainings, 
nor  cravings  after  luxuries  and  dainties. 
A  single  eye,  and  heart  easily  satisfied — 
with  gladness  and  peace — characterized 
this  primitive  body  of  believers. 

47.  Praising  God.  This  they  did, 
as  well  as  ate  their  meals.  They  not 
only  gave  praise  to  Him  for  common 
mercies,  but  they  were  especially  and 
habitually  occupied  in  acts  and  services 
of  social  praise.  The  early  Christians 
are  described  by  Pliny  in  the  opening 
of  the  2d  century,  as  singing  hymns  to 


Christ  with  each  other — and  Paul  ex- 
horts the  Ephesians  and  Colossians  to 
sing  to  each  other  in  psalms  and  hymna 
and  spiritual  songs,  singing  and  making 
melody  in  their  hearts  unto  God.  T[  Hav- 
ing favour.  So  it  resulted  by  God'3 
power  and  grace  that  those  who  were 
so  lately  mocked  were  joined  by  the 
men  who  mocked  them,  and  were  treat- 
ed with  favor  by  the  people  generally. 
TT  The  Lord  added.  This  great  work  is 
here  recorded  as  the  doing  of  the  Risen 
Lord  actively  operating  in  His  Church. 
Peter  planted  and  others  watered,  but 
God  gave  the  increase.  He  added — or 
kept  adding,  day  by  day.  ^f  To  the 
Church. — kKKlrjaia.  This  term  means 
the  body  of  people  called  out — separated 
from  the  world — namely,  as  Christians. 
In  its  common  classic  sense  it  denotes 
any  assembly,  and  so  also  in  Acts  19 : 
39-41.  The  visible  Church  consists  of 
the  professedly  called.  The  Church 
invisible  and  real,  consists  of  the  in- 
wardly called — or  called  out  from  the 
world.  The  term  is  here  first  used  of 
the  Christian  community  as  actually 
existing.  As  the  Lord  is  said  to  have 
added  these,  the  invisible  Church  is  im- 
plied, which  is  included,  however,  in 
the  visible  Church.  The  term  frequent- 
ly occurs  in  the  Greek  version  of  the 
Old  Testament  to  denote  the  whole  con- 
gregation of  Israel.  It  was  not  merely 
a  collective  name  for  many  dispersed 
individuals  having  a  common  character 
or  faith  or  practice,  but  a  defined  body, 
a  distinct  society  called  out  from  the 
world  at  large,  and  called  together  for 
a  special  purpose,  and  possessing  with- 
in itself  an  organization  for  the  attain- 
ment of  that  purpose.  Such  was  the 
Church  of  the  Old  Testament.  And 
the  New  Testament  Church  was  not 
a  totally  different  one,  but  the  same 
reorganized  under  a  new  Dispensation 
Seech.  5:  11 ;  8  :  1-3  ;  9  :  31 ;  11 :  22; 
12 :  1-5.     H  Should  he  saved.     Rather^ 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80 


CHAPTER    III. 

•  ok, 2:46.  ;j^  Now  Peter  and  John  went  up  together  *into   the 

IPs, 55: 17.       temple  at  the  hour  of  prayer,  ^  being  the  ninth  hour. 


the  saved- — those  who  were  saved.  Those 
who  obeyed  the  exhortation  "  be  saved,' ^ 
vs.  40,  and  embraced  the  Gospel  of 
Christ  as  the  power  of  God  unto  salva- 
tion, vs.  21.  The  term  is  used  (1  Cor. 
1:  18;  2  Cor.  2;  15,)  of  those  "who 
are  saved,"  according  to  the  Divine 
purpose.  Here  it  refers  back  also  to 
the  promise  of  being  saved,  made  to  those 
who  should  call  upon  the  name  of  the 
Lord  Jesus,  vs.  21.  Observe. — The 
New  Testament  Church  was  the  true 
succession  of  the  Old.  It  was  com- 
posed at  firs*  of  Old  Testament  mem- 
bers ;  the  same  Cnurch  as  before,  only 
enlarged  and  reformed,  according  to  Old 
Testament  predictions,  ch.  3 :  25 ;  2 :  39; 
Eph.  2:17;  Isa.  59 :  20 ;  65  :  1 ;  66  :  2. 
The  converts,  therefore,  are  said  to  have 
been  added  to  the  Church  already  existing. 
(2)  The  Church  accordingly  recognized 
by  Divine  authority  the  same  house- 
hold feature  as  in  the  Old  Covenant, 
ch.  2  :  39  ;  3 :  25,  26.  The  promise  had 
come  to  them  according  to  the  Abra- 
hamic  covenant  made  with  their  fa- 
thers. They  were  addressed  as  chil- 
dren o&  the  covenant,  and  so  likewise 
the  promise  is  distinctly  declared  to  be 
to  them  and  to  their  children,  and  to 
those  afar  off,  (Gentiles,)  on  the  same 
household  principle.  Ti  'ey  are  exhorted 
to  repent  on  this  account,  and  be  bap- 
tized, as  thus  able  to  claim  the  cove- 
nant blessings,  through  faith  in  Him 
in  whose  Name  they  were  baptized. 
(8)  The  visible  Church  is  contemplated 
to  which  the  thousands  "  wei'e  added'' 
by  baptism,  (ch.  2:  41.)  (4)  As  yet 
the  first  Christians  continue  in  the  old 
place  of  worship,  the  temple,  and  use 
the  old  forms  of  worship,  ch.  2  :  46 ;  3  : 
1 ;  5 :  12,  recognizing  in  all  these  events 
only  what  was  to  be  looked  for  from 
prophecy,  and  only  a  different  dispen- 
Bati»n  of  the  same  Church  and  cove- 
nant. They,  however,  band  together 
as  a  distinct  community  from  the  mass 
of  Jews,  and  worship  also  in  private 
ttOttses,  uj-per   chambers,   &c.      They 


are  marked  by  their  profession  of  the 
name  of  Jesus  Christ,  and  into  thia 
name  they  are  baptized.  (5)  The 
Jewish  Passover  had  found  its  fulfill- 
ment in  the  crucifixion  of  Christ,  as  the 
Paschal  Lamb.  The  Pentecost  waa 
fulfilled  in  the  great  outpouring  and 
ingathering  at  that  festival.  It  only 
now  remains  that  the  feast  of  Taber- 
nacles be  fulfilled  in  that  great  con- 
summation, when  all  flesh  shall  cele- 
brate the  glorious  event  typified  by 
that  festival  in  which  thanks  were  of- 
fered for  the  ingathering  of  all  the 
fruits  of  the  land — the  closing  feast  of 
the  year.  Zech.  14:16.  Thus  we  have 
seen  the  Christian  Church  grafted  on 
the  ancient  Jewish  stock,  and  enlarged 
by  means  of  Apostolic  preaching,  at- 
tested by  miraculous  power,  and  blcssec' 
by  the  Holy  Spirit.  Now  the  Church 
is  to  be  still  further  enlarged  by  mean» 
of  the  preached  word,  carried  home  by 
the  same  Spirit,  amidst  violent  opposi- 
tion, "  God  also  bearing  them  witness 
both  with  signs,"  &c.  (Heb.  2:4.) 
Observe. — The  First  recorded  Miracle 
of  the  Apostles  now  leads  to  the  First 
Hostility,  which  the  Risen  Lord  turna 
to  the  conversion  of  many. 

CHAPTER  III. 

§  6.  The  First  Miracle. — Lame  Man. 
— (  Peter  and  John. ) — Peter's  Dis- 
course.—A.  D.  30-36.     Ch.  3. 

Already  in  the  wonderful  scenes  at 
Pentecost,  the  Apostles  had  been  ena- 
bled to  do  "  the  greater  works,"  accord- 
ing to  the  promise  of  our  Lord,  (John 
14:12.)  Now,  as  had  also  been  prom- 
ised, (Mark  16  :  17, 18,)  they  began  to 
work  miracles,  one  of  which  is  here  re- 
corded. (See  ch.  2:  43.)  Such  mir- 
aculous gifts  were  at  once  a  fruit  of 
the  Spirit's  descent  upon  them,  and  a 
proof  of  their  Divine  commission.  ^  T^c 
ter  and  John.  These  two  Apostles,  so 
different  in  age  and  character,  were 
clusely  united  in  personal  frieudshii> 


A.  D   30.] 


CHAP.  III. 


8; 


2  And  'a  certain  man  lame  from  his  mother's  womb  '"'^•^*-^ 
was  carried,  whom  they  laid  daily  at  the  gate  of  the  temple 


(See  Introduction  to  Notes  on  John.) 
%  Went  up.  Rather,  tvere  going  up. 
^  Togethor.  Alford,  in  his  edition, 
coanects  the  words  here  rendered 
"  together,"  with  the  previous  chapter. 
But  there  seems  no  good  ground  for 
this.  There  is  emphasis  in  the  idea 
that  these  two  Apostles,  who  were  to- 
gether preparing  the  last  Passover, 
(Luke  22 :  8,)  running  to  the  Sepulchre, 
— John  believing,  Peter  perhaps  doubt- 
ing, (John  20,) — and  afterwards  togeth- 
er fishing,  (John  21,)  as  if  having, 
partly  at  least,  returned  to  their  trade 
in  that  interval — were  now  found  to- 
gether again,  not  merely  as  of  the 
twelve,  but  as  a  loving  pair  of  brethren, 
each  more  attracted  to  the  other  than 
to  the  brother  which  each  of  them  had 
in  the  Apostolate — Peter  even  more 
drawn  to  John  than  to  Andrew,  and 
John  more  drawn  to  Peter  than  to 
James.  IT  Into  the  temple.  Rather, 
unto.  It  is  plain  that  the  Apostles  and 
brethren  at  Jerusalem  had  not  aban- 
doned the  Jewish  worship,  ch.  2 :  46  ; 
Luke  24 :  53.  This  was  not  denounced 
as  sinful  or  evil,  but  it  was  to  be  grad- 
ually supplanted  by  the  Christian  wor- 
ship. When  it  came  to  be  contended 
for  as  to  be  adhered  to,  in  preference 
to  Christianity,  it  was  then  pronounced 
against-  Yet  the  Jewish  ordinances 
were  observed  by  them  in  a  new  and 
Christian  spirit,  as  setting  forth  Christ 
as  having  come.  Besides  these,  how- 
ever, th6y  had  their  distinct  Christian 
services.  ^  At  the  hour  of  prayer.  Lit- 
erally, at  the  (that)  hour  of  prayer,  which 
was  the  ninth.  There  were  three  hours 
of  prayer,  (the  third,  sixth  and  ninth 
hours,)  and  this  was  the  one  which  was 
last.  As  the  natural  day  was  divided 
among  the  Jews  into  twelve  hours  of 
irregular  length,  from  sunrise  to  sun- 
set, the  ninth  hour  was  about  three 
o'clock  in  the  afternoon,  which  was 
the  time  of  the  evening  sacrifice.  The 
third  hour,  or  nias  o'clock  in  the  morn- 
ing, W9«  the  time  of  the  morning  sac- 
rifice. The  early  Christians  seem  to 
have  had  btatei  times  in  the  day,  but 


j  they  are  not  mentioned.     At  the  clo8« 
j  of  the  second  century  these  hours  wero 
in  use,  and  were  very  probably  the  sta- 
ted times  from  the  beginning. 

2.  Lame,  &c.  As  he  was  horn  a 
cripple,  there  was  no  room  for  decep- 
tion. He  was  well  known  as  lame  from 
his  birth,  and  any  cure  of  such  a  case 
could  not  be  disputed.  ^  Was  carried. 
Was  being  carried.  This  cripple  was 
just  in  the  way  of  being  carried  thither, 
as  they  were  going  up.  ^  Whom  they 
laid  daily.  Whom  they  used  to  place 
daily,  &c.  The  habit  of  this  man's 
friends  was  to  carry  him  daily  thither 
in  the  morning,  and  carry  him  back  at 
evening.  It  was  the  common  custom 
among  the  Jews  and  Gentiles  to  sta- 
tion their  beggars  at  the  temple  gates, 
or  at  the  gates  of  the  rich,  (as  Lazarus, 
Luke  16:  20,)  inasmuch  as  they  had 
no  public  hospitals  or  almshouses  be- 
fore the  introduction  of  Christianity. 
[The  pool  of  Bethesda  was  indeed  a 
house  of  mercy  which  had  been  reared 
around  a  mysterious  water.  But  that 
was  a  Divine  dispensary,  typical  of 
Christ's  salvation.  An  angel  miracu- 
lously stirred  the  water,  and  thus  it 
became  available  to  the  cure  of  one  only 
at  a  time,  and  he  (as  in  the  Gospel 
pool,)  the  one  first  stepping  in,  ma- 
king it  the  first  business  and  pressing 
in  as  for  his  life — taking  it  violently 
and  as  if  by  force.  ]  The  custom  prevails 
more  or  less  in  all  countries,  but  espe- 
cially in  Papal  Europe,  to  station 
beggars  at  the  doors  of  hotels,  at 
the  entrance  of  bridges,  and  wherever 
they  will  be  likely  to  be  in  the  path  of  . 
most  passers  by,  of  whom  they  can  ask 
alms.  In  some  cities  of  Italy  the  po- 
lice regularly  assign  the  beggars  their 
station  early  in  the  morning  for  the 
day,  at  hotel  doors,  bridges  and  gates. 
See  Mark  10  :  46  ;  Luke  18 :  35  ;  Johq 
9 :  1-8.  At  the  gates  of  the  templa 
many  would  be  passing  in  and  cut,  an(J 
it  could  fairly  be  presumed  that  theil 
devotions  would  dispose  them  to  give 
liberally  to  the  afflicted  poor.  Begging, 
hcwever,  was  often  made  a  trade,  aiid 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


tfje]m9:8.      ;^hicli  is  Called  Beautiful^  *to  ask  alms  of  them  that  en 
tered  into  the  temple ; 

3  Who  seeing  Peter  and  John  about  .^o  go  into  the  temple  askexj 
an  alms. 

4  And  Peter,  fastening  his  eyes  upon  him  with  John,  said,  Look 
on  us. 

5  And  he  gave  heed  unto  them,  expecting  to  receive  something  of 
them. 


became  a  source  of  imposition  upon  the 
kind-hearted.  But  alas  !  for  this  crip- 
ple. He  had  been  in  this  case  over 
forty  years.  T  Beautiful.  There  were 
nine  gates,  as  Josephus  mentions,  cov- 
ered with  silver  and  gold.  This  gate 
13  thought  most  likely  to  have  been  that 
splendid  one  covered  with  bas-relief 
lily  work  of  Corinthian  brass  which  Jo- 
Bephus  describes,  E.  J.  5  :  3.  It  was 
erected  by  Herod  the  Great,  and  called 
Nicanor.  It  was  on  the  east  side  of 
the  temple  toward  Kedron,  and  formed 
the  eastern  entrance.  The  gate  Susan 
or  Shushan,  was  near  to  Solomon's 
porch,  whither  the  people  ran,  (vs.  11.) 
It  separated  the  court  of  the  Gentiles 
from  the  inner  court,  and  was  in  a  line 
with  the  gate  of  Nicanor  and  the  inner 
entrance  of  the  temple.  And  it  was 
near  the  sheep-market,  where  the  crowd 
would  likely  have  been  greatest.  Hence 
some  incline  to  understand  this  as  the 
gate  referred  to,  though  there  seems  no 
trace  of  such  a  name  as  this  of  '•  Beau- 
tiful," belonging  to  it.  The  blind  man, 
John  9:1,  was  probably  at  the  temple 
gate.  T[  To  ask  alms.  Charity — bene- 
faction. Their  object  in  taking  their 
station  there  was  to  solicit  some  charity 
from  those  who  were  about  to  enter 
.nto  the  temple.  The  poor  will  nat- 
urally expect  that  worshipers  of  God 
will  be  charitable  to  the  destitute. 

3.  Seeing  Peter  and  John,  They 
asked  of  these  probably  just  as  of 
others,  and  without  any  knowledge  of 
them  as  Apostles.  They  asked  of  them 
because  they  saw  them  about  to  enter 
ike  Temple.  The  forms  in  use  among 
the  Jews  in  asking  alms  were  such  as 
these — "  Be  generous  to  me" — "  Help 
yourself  by  helping  me."  ^  Asked — 
fit.,  asked  to  receive.  Observe. — The 
poor  cripple,  n«vcr  tltinking  that  his 


lameness  could  be  removed,  asked  only 
for  a  pittance  to  help  him  in  his  disa- 
bility. God  can,  and  will,  give  hinj 
more  than  he  asks  or  thinks. 

4.  Fastening  his  eyes — Looking  in^ 
tently.  This  term  is  used  by  Luke 
twelve  times,  and  by  no  other  New 
Testament  writer,  except  by  Paul 
twice.  He  looked  on  the  man  thus,  in 
order  to  excite  his  attention  and  to 
raise  his  expectation.  Tf  Look  on  us. 
It  would  show  that  these  Apostles 
claimed  to  have  some  special  power, 
and  that  the  cure  which  they  would 
work  was  of  their  deliberate  purpose 
— not  by  accident  nor  by  artifice — in 
which  latter  case  they  would  rather 
have  said,  "  Look  away  from  us.^* 
Calvin  also  suggests  that  the  Apostle 
wished,  before  proceeding,  to  be  cer- 
tain of  the  purpose  and  intent  of  God, 
and  hence  that  this  preparatory  look 
was  by  the  motion  of  the  Holy  Spirit. 
Observe. — How  much  more  anxioua 
are  men  by  nature  for  the  healing  of 
their  bodies  than  of  their  souls ;  and 
how  much  more  ready  to  ask  an  alms 
of  their  fellow  men,  than  to  ask  the 
proffered  salvation  of  God. 

5.  Gave  heed — Fixed  his  attention. 
The  natural  effect  of  that  address  upon 
the  man  is  here  recorded.  Most  of 
those  whom  the  poor  cripple  solicited 
had  probably  paid  no  attention,  or  had 
carelessly  cast  down  a  mite  at  their 
feet  and  hurried  on.  And  now  to  see 
these  two  men.  stop  at  his  cry,  and  by 
their  manner,  and  tone,  and  words, 
^' Look  on  us,''  to  get  a  hint  of  soma 
special  interest  in  his  case,  was  alto- 
gether rare  and  exciting.  Was  ha 
not  already  looking  on  them,  to  see 
if  some  charity  might  not  be  bestow 
ed  ?  This  call,  then,  to  look,  meant 
something.      So  the   Saviour  calls  U 


A.  D.  30.] 


CHAP.  III. 


89 


6  Then  Peter  said,  Silver  and  gold  have  I  none ;  but 
Buch  as  I  have  give  I  thee  :  ®  In  the  name  of  Jesus  Christ  **^'  *  ^®- 
of  Nazareth  rise  up  and  walk. 


tiiuners  in  their  disability,  '■'■Look  unto 
VIC  and  be  saved."  Oh  that  every  poor 
cripple  from  the  fall  would  give  heed, 
and  expect  to  receive  what  Jesus  has 
to  give ! 

6.  This  man  was  not  of  the  Disciple- 
ehip,  and  hence  he  was  not  a  regular 
sharer  in  the  free  distribution  which 
they  made  of  their  goods,  ch.  2 :  45. 
Yet  it  is  plain  that  they  gave  liberally 
to  others  who  were  not  of  the  Disciple- 
Ehip.  Peter,  at  this  time,  had  no 
money  to  give,  or  not  so  much  as  would 
avail  to  relieve  the  man's  necessities. 
And  especially,  as  he  purposed  to  do 
him  a  greater  service,  he  turns  away 
the  beggar's  attention  from  silver  and 
gold.  Perhaps  he  meant:  "/am  no 
rich  man — money  is  not  ivhat  I  have  to 
(jive."  What  a  disappointment  for  the 
moment,  when  the  man  hears  that  he 
is  not  to  get  any  money,  as  he  had 
hoped  1  What  then  ?  Is  it  good  wishes 
— charitable  words  ?  "  Be  thou  warmed 
— be  thou  filled" — cheap,  and  often 
empty?  ^  But  such.  The  Apostle  left 
the  man  in  no  long  and  painful  sus- 
pense. Money  is  not  even  to  this  poor 
beggar  the  only  good.  Many  gifts 
would  have  been  better  to  him  than 
bilver  and  gold.  To  be  taken  home 
and  insured  a  comfortable  living  for 
life,  would  have  been  better  than  a 
liberal  alms  on  the  spot.  It  was  quite 
clear  that  the  speaker  meant  to  do  him 
Bome  service,  and  now  he  says  he  will 
give  him  such  as  he  has.  Well  was  it 
for  the  poor  ci'ipple  that  Peter  had  no 
money,  and  that  this  gift  of  healing — 
the  greatest  gift — was  such  as  he  had 
to  give.  So  Jesus  gives  us  not  silver 
and  gold  in  the  Gospel.  But  let  us  not 
despond,  since  what  he  has  to  give,  is 
"durable  riches  and  righteousness" — 
*' tne  unspeakable  gift."  Observe. — 
The  Pope  uses  these  words  profanely 
and  falsely  —  denying  that  he  has 
money,  when  he  has  it,  as  the  Apostles 
had  not — and  professing  to  have  spi- 
ritual gifts  to  bestow  in  his  benediction, 
when  he  has  them  not  at  all.  He 
8* 


cannot  say,  "Arise  and  walk,"  as  Petei 
here  said  it,  with  healing  to  the  cripple. 
He  will  not  say,  "Arise  and  ivalk,"  aa 
he  might  say  it,  in  an  inferior  sense, 
to  his  crippled  and  impotent  people,  if 
h-^  would.  Observe. — Peter  does  not 
here  claim  that  this  healing  is  by  his 
own  power,  but  this  is  what  he  has  to 
bestow,  in  the  name  (as  he  avows)  of 
Jesus  Christ.  This  gift  of  working 
miracles  in  Christ's  name  was  promised 
to  them.  Mark  16,  17,  18.  *l  In  the 
name.  He  does  not  say,  "In  the  name 
of  Jesus  Christ,  I  command  you,"  but 
the  name  of  Jesus  is  that  in  which — 
by  the  power  of  which — the  "rise  up 
and  walk"  is  to  be  accomplished.  He 
says  that  this  is  the  work  and  benefit 
of  Christ — that  Christ  was  the  author 
of  the  miracle ;  that  it  was  not  by  their 
"poioer  or  holiness"  vs.  12,  but  "His 
name,  through  faith  (of  the  Apostles) 
in  His  name,"  and  "the  faith  which  is 
(wrought)  by  Him,"  or  which  He  has 
introduced  as  the  only  wa^'  of  salvation, 
could  alone  give  him  a  cure.  Observe. 
— Jesus  Christ  wrought  miracles  in 
His  own  name.  The  Apostles  wrought 
them  only  in  His  name,  and  not  in 
their  own — and  this  thev  did  only  by 
faith  in  His  name.  ^  fesus  Christ  of 
Nazareth.  This  was  the  name  of  con- 
tempt and  reproach  which  His  enemies 
had  fastened  upon  Him,  and  which 
went  with  Him  to  His  Cross.  The 
Apostles  mean  now  to  say  that  it  was 
in  virtue  of  this  hated,  despised  name, 
and  for  the  glorifying  of  it  before  men, 
that  this  mighty  work  was  to  be  done. 
The  beggar  had  probably  heard  of  this 
Jesus  of  Nazareth ;  and  even  if  not, 
Peter  proclaimed  that  this  miracle  is 
Christ's,  and  not  theirs ;  and  thus  Ha 
preaches  the  Crucified  One  as  the  Risen 
Lord,  as  alive  and  active  in  his  Church 
and  in  the  world.  ^  Rise  up  and  icalk. 
The  ci'ipple  here  had  some  faith  in  thi? 
"Wonderful"  name.  Else  why  should 
he  not  have  taken  it  all  in  jest  or 
derision,  and  replied  that  it  could  only 
be  a  tantalizing  of  his  helpless  condi- 


so 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


7  And  he  took  him  by  the  right  hand,  and  lifted  Mm  up :  and 
immediately  his  feet  and  ankle  bones  received  strength. 

And  he  'leaping  up  stood,  and  walked,  and  entered  with 
them  into  the  temple,  walking,  and  leaping,  and  praising  God. 


/Isa.35:6, 


tion,  to  tell  him  to  do  wliat  he  was 
BO  powerless  to  accomplish.  "Here 
appears  both  the  force  of  the  word, 
and  the  fruit  of  faith.  The  cripple  is 
so  touched  by  the  word,  that  he  obeys 
without  delay;  and  it  gives  strength  to 
his  dead  members,  and  after  a  sort 
renews  the  man.  And  faith  also  hath 
her  reward,  in  that  the  cripple  obeyeth 
him  who  commandeth  him  to  rise,  and 
not  in  vain." — Calvin.  Obseeve. — The 
command  carried  with  it  the  enabling 
power.  All  that  was  required,  was 
confidence,  and  an  effort  on  the  basis 
of  the  command.  The  commands  of 
the  New  Testament  come  to  us  with  a 
provision  of  grace  and  strength  suffi- 
cient to  "whosoever  will."  The  Gospel 
message  to  the  disabled  sinner  is,  Rise 
up  and  walk.  But  it  comes  from  One 
who  at  the  same  time  furnishes  the 
requisite  ability.  Therefore,  it  is  no 
demand  upon  us  for  impossibilities.  It 
is  rather  a  message  of  mercy,  since  it 
bids  us  to  do  it  all  in  His  freely  offered 
strength.  So  the  command  to  the  man 
of  the  withered  hand.  Stretch  out  thy 
hand,  was  not  the  language  of  stern 
severity.  It  was  rather  a  command 
which  provided,  also,  power  to  the 
paralyzed  limb,  and  hence  it  was  a 
message  of  great  joy  to  the  poor  suf- 
ferer; and  rightly  apprehending  it,  he 
acted  on  the  basis  of  the  command — 
took  it  for  encouragement,  and  not  for 
discouragement,  and  was  healed  in  the 
very  act.  It  was  the  word  laid  hold  on 
with  cheerful  confidence,  that  brought 
the  healing.  The  name  of  Jesus,  the 
Messiah,  however  despised  as  the 
Nazarene,  is  the  only  name  under 
heaven  given  among  men  wliereby  we 
must  be  saved. 

7.  Took  him,  &c.  This  was  a  clear 
evidence  of  the  fact  that  help  was 
fui-nished  with  the  command.  It  could 
not  have  been  merely  in  Peter's  thus 
giving  him  the  aid  of  his  hand.  This 
cnly  indicated  the  greater  aid  that  was 


furnished  by  Divine  power.  Thus, 
indeed,  God  not  only  grants  us  the  es- 
sential and  omnipotent  strength  within, 
but  gives  us  also  the  aid  of  outward 
means  of  grace.  ^  Immediaielt/.  In 
any  other  cure,  the  most  that  could 
have  been  done  would  have  been  a 
very  gradual  restoration  to  the  use  of 
his  limbs.  Here  the  cure  was  imme 
diate,  and  by  a  word,  ^  Feet  and  ankle 
bones.  Properly,  his  soles  and  ankle.<i. 
Luke  commonly  gives  these  minute  de- 
scriptions in  such  cases,  as  was  natural 
for  him  to  do,  being  a  physician ;  and 
thus  an  undesigned  coincidence  proves 
that  the  book  was  written  by  him. 
T[  Received  strength — Rather,  Were  made 
firm. 

8.  Leapio'ig  tip.  This  was  a  natural 
expression  of  his  joy,  while  it  was  a 
clear  proof  of  his  recovery.  The  mira- 
cle was  not  merely  in  giving  strength 
to  his  limbs.  The  art  of  using  the 
limbs  freely  is  acquired  by  long  prac- 
tice. Persons  who  have  been  confined 
many  years  by  sickness,  or  in  prison, 
cannot  readily  walk,  even  when  their 
strength  is  restored.  Tf  Stood  and 
ivalked.  These  were  the  different  ways 
in  which  the  man  expressed  his  first 
delight,  as  if  scarcely  knowing  how  to 
contain  himself,  or  what  to  do.  Leap- 
ing, standing,  walking — how  must  he 
have  joyed  in  exercising  his  recovered 
limbs,  glad  to  prove  to  himself  and 
others  the  blessed  reality  of  the 
change.  So  is  it  with  the  truly  regen- 
erate. Christian  exercises  are  a  pleas- 
ure, not  a  task.  It  is  a  delight  to  move 
in  any  way  that  sets  in  active  opera- 
tion these  new-born  powers.  The  ac- 
tivities of  Christian  devotedness  are 
only  the  free  expression  of  Christian 
gratitude  and  joy.  Thus  it  comes  to 
pass  in  the  days  of  the  Messiah  as 
Isaiah  foresaw,  "  then  shall  the  lame 
man  leap  as  an  hart,"  Isa.  35  :  6.  *|[  En- 
tered. The  healed  cripple  used  hia 
restored  limbs  for  entering  the  plac« 


A.  D.  30.] 


CHAP.  III. 


91 


9  'And  all  the  people  saw  him  walking  anl  praising  *''^-*-^^''^ 
God : 

10  And  thej  knew  that  it  was  he  which  ^sat  for  alms  at  »Likejoha9:<v 
^he  Beautiful  gate  of  the  temple  :  and  they  were  illed  with  wonder 
and  amazement  at  that  which  had  happened  unto  him. 

11  And  as  the  lame  man  which  was  healed  held  Peter  and  John, 


of  public  worship — following  the  exam- 
ple set  him  by  the  good  men  who  had 
thus  befriended  him,  and  also  follow- 
ing his  heart's  fresh  impulse  to  give 
public  thanks  to  God.  The  regenerate 
man  will  seek  at  once  to  put  forth  all 
his  energies  in  the  service  and  praise 
of  God.  He  will  naturally  and  at  once 
seek  to  worship  in  communion  with 
God's  people,  entering  with  them  into 
the  temple.  He  that  loves  Christ  and 
feels  his  indebtedness  to  Him  alone  for 
salvation,  will  seek  to  profess  Him, 
and  would  do  it  even  if  He  had  not  so 
commanded.  ^  Praising  God.  True 
Christian  activity  must  spring  from 
lively  Christian  gratitude.  It  is  a  deep 
sense  of  the  immense  benefits  received 
from  Christ  that  makes  us  feel  that  we 
cannot  do  enough  for  Him,  nor  suflfi- 
ciently  speak  forth  his  praise.  He 
praised  God,  '*  walking  and  leaping," 
in  the  use  of  his  newly  restored  facul- 
ties. So  we  should  put  forth  all  our 
regenerate  faculties  in  His  service,  and 
delight  to  use  all  our  resources  for  His 
glory.  Observe. — He  praised  not  the 
Apostles,  but  God,  This  shows  his 
intelligent  faith  "in  the  name  of  Jesus 
Christ  of  Nazareth,"  that  was  profess- 
ed as  the  source  of  the  miracle.  Every 
truly  new-born  man  will  give  all  the 
glory  of  his  salvation  to  God.  "To 
conceal  God's  mercies  is  ingratitude. 
To  attribute  them  to  others  is  sacri- 
lege." 

9.  All  the  people.  This  miracle  was 
to  aflFect  not  only  the  single  individual 
restored.  It  was  to  have  great  effects 
upon  beholders.  So  it  is  in  the  case 
of  any  true  conversion.  But,  more 
especially,  in  well-known  and  conspic- 
uous cases.  This  is  the  mighty  re- 
sponsibility which  some  men  have, 
■whose  conversion  to  God  might  move 
thousands  to  reflection  and  inquiry, 
•ad,  through  the  Divine  blessing,  to 


salvation.  ^  Saw  him.  This  is  here 
recorded  to  show  that  the  miracle  was 
not  done  in  a  corner.  The  multitude 
saw  the  miraculous  cure. 

10.  The  people  of  Jerusalem,  who 
frequented  the  temple,  had  often  seen 
this  cripple  stationed  at  the  gate. 
They  knew  him  well.  And  now  they 
recognized  this  happy  man  as  the  very 
same.  Thus  they  were  able  to  bear 
witness  of  the  facts,  and  the  wondrous 
deed  had  ample  confirmation.  There 
could,  therefore,  have  been  no  impos- 
ture. Like  all  the  miracles  of  Christ 
and  the  Apostles,  the  facts  were  most 
evident  and  the  proofs  were  most  abun- 
dant. The  facts  were — That  the  man, 
now  forty  years  old,  (ch.  4  :  22,) 
had  been  a  cripple  from  his  birth,  (vs. 
2.)  The  proof  of  his  having  been 
really  helpless  was  found  in  the  pains 
which  friends  had  so  long  taken  with 
him  to  bring  him  there  and  to  carry 
him  back  daily,  (vs.  2,)  and  in  the 
wonder  and  amazement  which  all  the 
people  expressed  at  his  being  sudden- 
ly able  to  walk.  There  were,  no  doubt, 
most  abundant  proofs  of  his  being  no 
impostor.  The  Apostles  may  have 
seen  him  before  at  the  same  place, 
though  there  is  no  positive  evidence 
of  his  having  known  who  they  were. 
All  the  people  who  were  now  so  con- 
vinced of  the  miracle,  were  not  mainly 
the  friends  and  followers  of  Christ, 
but  His  enemies  ;  such  as  had  recent- 
ly joined  in  the  scenes  of  the  Cruci- 
fixion. The  man,  who  would  him- 
self be  likely  to  know  whether  a  cure 
had  been  wrought  or  not,  gives  his  own 
glad  testimony,  and  the  multitude  sea 
and  know  that  it  is  even  so.  What 
room  could  there  have  been  for  decep- 
tion ? 

11.  Held.  Held  fast — grasping,  so 
as  not  to  be  separated  irom  them 
Some   understand  it   of   adhering  t« 


d2 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


Kfia!'^'     all  the  people  ran  together  unto  them  in  the  porch  *  that  ia 

called  Solomon's,  greatly  wondering. 

^  12  And  when  Peter  saw  it,  he  answered  unto  the  people,  Ye  men 

(f  Israel,  why  marvel  ye  at  this  ?  or  why  look  ye  so  earnestly  on  us,  as 

though  by  our  own  power  or  holiness  we  had  made  this  man  to  walk  ? 


them  in  his  principles.  But  as  in  eh. 
2 :  49,  the  word  is  to  be  taken  in  the 
sense  of  physical  cleaving  to  them  in 
the  crowd,  which  was  most  natural. 
The  other  idea  would  be  expressed  in 
another  word.  He  thus  testified  to  all 
that  these  men  were  his  benefactors. 
^  The  porch.  The  outer  wall  of  the 
temple  court  was  lined  with  piazzas, 
verandahs,  or  porches,  and  on  the  east- 
ern side  was  this  one,  originally  built 
by  Solomon,  and  not  entirely  destroyed 
by  Nebuchadnezzar,  but  restored  by 
Zerubbabel,  and  renewed  with  great 
magnificence  by  Herod,  and  still  retain- 
ing its  name.  It  was  a  double  row  of 
marble  columns  25  cubits  high,  with  a 
richly  carved  roof  of  cedar  wood,  and 
30  cubits  wide.  This  porch  was  on  the 
east  side  toward  the  valley  of  Jehosha- 
phat,  and  near  to  "the  Beautiful  gate." 
This  was  a  place  where  the  Apostles 
commonly  met,  ch.  3: 11 ;  5:  12,  and 
Christ  walked,  John  10 :  23.  1"  Greatly 
wondering.  That  is,  the  people  ran 
together,  greatly  loondering — very  much 
astonished  at  what  they  saw  had  taken 
place.  The  people  were  united  in  this 
natural  amazement. 

12.  lie  answered.  Their  manner  was 
Buch  as  to  show  that  some  statement 
was  called  for  to  satisfy  their  inquiry, 
and  very  possibly,  as  they  congregated, 
they  asked,  also,  for  an  explanation  of 
this  event.  Yet  this  term  is  often 
found  as  here,  where  no  formal  ques- 
tion has  been  asked.  The  analysis  of 
this  Second  Discourse  of  Peter  which 
now  follows,  is  thus:  he  says,  (1)  This 
is  not  our  work  but  God's,  and  in  or- 
der to  glorify  His  Son  Christ  Jesus, 
(vss.  12,  13.)  (2)  Him  (Jesus Christ,) 
ye  denied  and  killed;  but  God  has 
raised  Him  up,  (verses  13-15.)  (3) 
Through  His  name  this  man  is  made 
whole,  (vs.  16.)  (4)  Ye  did  it  in  igno- 
rance, but  God  thereby  carried  out  His 
gracious  purpose,  (vss.  17,  18.)     (6) 


Repent,  in  order  that  ye  may  be  for- 
given and  saved  by  this  Jesus  Christ  at 
His  coming,  (vss.  19-21.)  (6)  His 
times  have  been  the  theme  of  prophecy 
from  the  beginning,  (vs.  21,)  as  for  ex- 
ample in  citations  given,  (vss.  22-24.) 
(7)  Application  of  this  to  the  hearera 
as  Jews,  (vss.  25,  26.)  f  At  this.  At 
this  man,  or  at  this  thing.  It  would 
seem  that  they  had  cause  for  wonder- 
ing, as  Bengel  remarks.  But  they 
ought  to  acknowledge  God  from  whom 
the  healing  benefit  came,  and  not  to 
have  their  wonder  terminate  upon  the 
thing  itself  or  upon  the  instruments. 
As  Jews  they  ought  to  have  recognized 
the  Divine  power  in  such  a  wonderful 
work,as  they  were  familiar  with  miracles 
in  their  whole  history.  ^  Onus,  This 
was  their  fault,  that  they  were  ready 
to  think  of  such  a  work  as  proceeding 
from  mere  men.  Calvin  says,  "This 
is  the  first  part  of  the  sermon  wherein 
he  reproveth  superstition."  ^  Power. 
This  in  men  could  be  only  some  magi- 
cal craft,  or  else  some  preternatural 
power  for  working  miracles.  ^  Holi- 
ness. "Meritorious  efiicacy  with  God 
so  as  to  have  obtained  this  from  Him 
on  our  own  account."  The  Apostles 
directly  contradict  any  such  doctrine  as 
that  God  bestows  any  benefits  upon  us 
by  virtue  of  the  merits  of  the  saints. 
Observe. — They  might  here  have  ta- 
ken advantage  of  the  popular  impres- 
sion if  they  had  pleased  to  exalt  them- 
selves. But  they  would  have  all  the 
glory  given  to  God.  This  is  an  exam- 
ple for  the  ministry  in  all  time.  It  was 
a  Jewish  notion  that  if  a  man  arrived 
at  a  high  degree  of  holiness  he  wculd 
be  able  to  work  miracles.  This  is  tha 
origin  of  the  Romish  doctrine  of  super- 
erogation, that  a  man  by  extra  piety 
can  lay  up  a  store  of  merit  beyond 
what  he  will  need  for  himself  and  whir k 
may  be  made  available  for  othenu. 


A.  D.  30.]  '  CHAP.  III.  93 

*  ch. 5 :  30. 

13  •'Tlie  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  l.f:t.!!lul'iru 
the   God   of  our  fathers,  ^hath  glorified  his  Son  Jesus;  ^Mau." 2^/20. 
whom  ye  "'delivered  up,  and  "denied  him  in  the  presence  *!=»■■'' 1^  =  i^- 
of  Pilate,  when  he  was  determined  to  let  him  go. 

14  But  ye  denied  "tiie  Holy  One  ^and  the  Just,  and 
desired  a  murderer  to  be  granted  unto  you ; 


Luke  23:1?  20:21 
John  18:40,  ia:16 
ch.  13  :  28. 
oPs.  16:  IC. 
Mark  1 :  U. 
Luke  1:35. 
ch.2:-.!7,&4:27. 
y  ch.7:52,&-'2:14. 


13.  The  God  of  Abraham,  &c.  The 
God  of  the  Jews  -whom  he  addressed — 
of  the  Patriarchs,  their  fathers — in 
•whom  they  boasted,  as  a  nation.  This 
•was  to  show  them  that  he  did  not  seek 
to  introduce  the  worship  of  any  new 
God,  but  only  a  new  form  of  worship 
of  the  same;  and  that  the  Jehovah 
whom  their  fathers  had  professed,  had 
shown  Himself  to  be  the  Author  of 
this  religion.  That  hence,  as  children 
of  Abraham,  they  were  directly  inter- 
ested m  it,  as  it  was,  indeed,  the  ful- 
fillment of  the  great  covenant  promise 
to  Abraham,  that  in  him  all  the  families 
of  the  earth  should  be  blessed.  Gen. 
12 :  3.  See  Gal.  8:16.  T  Hath  glorified. 
Peter  ascribes  the  miracle  to  Jehovah, 
their  fathers'  God;  and  declares  that 
in  this  way  He  had  put  distinguished 
lionor  upon  His  Son,  whom  they  had 
crucified.  The  object  of  John's  Gospel 
narrative  is  to  show  how  Christ  Avas 
glorified  by  His  miracles,  and  by  various 
testimonies,  as  well  as  by  the  Father's 
direct  act  in  His  Resurrection,  John 
13:  32;  His  Ascension,  John  12:  16; 
and  miracles,  John  6 :  14.  The  Apostle 
aimed  also  to  show  here,  that  the 
Crucified  One  was  living,  and  that  this 
•was  the  evidence  of  His  being  glorified, 
and  of  His  active  presence  and  power 
in  the  world.  ^  His  Son  Jesus,  [tzuc^.) 
The  term  here  for  "  Son,"  refers  to  the 
oflice  of  Christ  as  the  "Servant  of 
Jehovah,"  spoken  of  by  Isaiah,  (chs. 
40-56,)  and  familiar  to  the  Jews.  The 
more  common  term  for  Son  of  God — 
denotes  His  Divine  nature.  *[[  Ye  de- 
livered up.  "Ye"  is  here  emphatic — 
Ye  yourselves — and  is  in  contrast  with 
"the  God  of  Abraham"  on  the  one 
band,  and  Pilate  on  the  other.  Though 
ye  delivered  Jesus  unto  Pilate,  and 
thus  incurred  the  greater  sin,  as  He 
•aid,  (John  19:  U,)  "the  God  of  your 


fathers  hath  glorified  him"  by  this  very 
miracle ;  and  even  Pilate,  in  contrast 
with  you,  had  given  his  decision  to 
release  Him.  ^  Betiied  Him — (1)  Ee~ 
j'ected  Him,  as  your  promised  Messiah 
— (2)  in  the  presence  of  Pilate,  a  heathen 
governor,  who  sought  to  release  Him — 
at  the  tribunal,  where  he  was  arraigned 
at  your  instance.  Tf  Determined.  This 
they  did,  when  Pilate  had  actually  given 
his  judgment  in  favor  of  releasing  Him. 
Matt.  27:  17-25;  Luke  23:  16-23. 
Pilate  seems  to  have  made  at  least 
five  distinct  attempts  to  procure  the 
release  of  Jesus,  in  a  way  that  would 
conciliate  the  Jews.  At  length,  these 
very  men,  it  may  be,  warned  him  that 
if  he  should  let  Him  go,  he  would  prove 
himself  an  enemy  of  Ctesar.  This  was 
too  much  for  Pilate.  This  shows  how 
aggravated  was  their  guilt,  that  they 
urged  on  His  cruel  death,  against  the 
decision  of  the  heathen  governor.  Luke 
23:  14-16,  20;  John  19:  4-12.  And 
how  dare  they  also  be  found  fighting 
against  God? 

14.  Peter  now  shows  how  enormous 
was  their  sin — that  they  rejected  such 
an  one  as  Christ,  and  chose  in  preference 
such  an  one  as  Barabbas.  The  contrast 
of  these  representative  characters  is 
strongly  given.  Jesus  was  "the  Holy 
One  and  the  Just.^^  The  former  title 
was  found  in  Ps.  16:  10,  and  cited  ch. 
2:  27 — ^^  thy  Holy  One."  He  was  also 
the  Just  One.  He  was  so,  by  Pilate's 
own  verdict,  as  well  as  in  His  own 
essence.  "  I  find  no  fault  at  all  in 
Him" — no  legal  ground  of  accusation. 
So  Stephen  (ch.  7:  52,)  called  Him 
"Me  Just  One;"  and  Ananias  (ch.  22: 
14,)  called  Him  ''that  Just  One."  l* 
wuld  seem  to  have  been  a  title  of  tb 
^lessiah  which  the  audience  would  re 
cognize.  In  contrast  with  this,  was  th  i 
character  of  Barabbas  "a  murderer,  "* 


u 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  ao 


li  Or,  author. 
Heb,  2 :  10,  and 
6:9. 

1  John  6 :  U 
9  oh.  2:24. 
r  ch.  2 :  32. 
t  Matt.  9:22. 
ch.  4  :  10.  aiu 
14:9. 


'.5  And  killed  the  ||  Prince  of  life,  *»wliom  God  hatli 
raised  from  the  dead ;  "■  whereof  we  are  witnesses. 

16  "And  hi.s  name,  through  faith  in  his  name,  hath  made 
this  man  strong,  whom  ye  see  and  know ;  yea,  the  faith 
which  is  by  him  hath  given  him  this  perfect  soundness  in 
the  presence  of  you  all. 


cb.  1:  16;  2:  14;  Matt.  27:  21.  Jesus 
was  THE  Sinless  One.  Barabbas  was 
the  ringleader  of  sinners — a  robber,  a 
leader  of  sedition,  and  a  murderer. 
^  A  murderer.  Literally,  a  man,  a 
murderer — a  Hebrew  idiom.  This  is 
put  in  special  contrast  with  "  the  Prince 
of  Life,^' vs.  15.  '^  To  be  granted.  "To 
be  given  as  a  gratuity  for  your  gratifi- 
cation"— or  rather  to  be  given  to  you 
as  your  choice,  and  as  if  to  your 
embrace.  This  was  your  affinity,  ch. 
25:  11,  16;  27;  24.  "If  Pilate  had 
brought  forth  Barabbas  to  you,  you 
ought  to  have  desired  Jesus  to  be 
released  instead." — Bengel. 

15.  The  Prince  of  life.  The  doiible 
contrast  is  here  brought  out.  Ye  killed 
Him  who  was  the  Prince  of  Life,  and 
chose  a  murderer  —  one  who  takes 
away  life — in  preference  to  Christ,  the 
Giver  of  life,  John  5  :  21,  25,  26. 
Isaiah  prophesied  of  Christ,   "  Behold 

1  have  given  Him  for  a  Leader  and 
Commander  to  the  people,"  Isa.  55:  4. 
And  this  term  rendered  "  Prince'^  means 
Leader.  In  ch.  5  :  31,  Christ  is  called 
"  a  Prince  and  a  Saviour,"  and  in  Heb. 

2  :  10,  the  "  Prince  or  Captain  of  Sal- 
vation." In  Heb.  12  :  2,  it  is  "  Author 
(and  Finisher)  of  faith."  Christ  is 
the  Prince  of  Life,  called  in  1  John  1  : 
1,  "  ^Ae  Word  of  Life  "  which  was  from 
the  beginning — "in  whom  was  /«/<?," 
John  1:4;  5:11,  12 — because  He  has 
introduced  the  spiritual  and  eternal  life 
into  the  world,  and  guides  His  followers 
to  it ;  and  because  He  has  conquered 
death  in  His  Resurrection.  See  1  Cor. 
15  :  20-40.  t  Whom  God  hath  raised- 
awakened— from  dead,  (ones.)  Though 
they  had  put  Christ  to  death,  this  did 
not  destroy  Him.  He  was  proved  to 
be  the  Prince  of  Life  by  His  glorious 
rising  from  tlie  company  of  the  dead. 
And  thus  they  were  shown  to  be  fight- 
lag  against  Jehovah      Here  Peter  per- 


forms the  Apostolic  work  of  preaching 
Christ's  Resurrection.  And  this  event 
put  the  seal  of  God — the  God  of  Abra- 
ham— their  fathers*  God,  upon  Christ's 
work.  ^  Whereof.  This  was  their 
business  as  Apostles,  to  be  witnesses 
of  this  fact,  (ch.  1  :  22. ) 

16.  Peter,  in  accounting  for  thia 
miracle,  has  now  come  to  the  import- 
ant point,  that  it  was  through  the 
working  of  His  Divine  power  whom 
they  had  wickedly  put  to  death.  The 
inference  would  be,  that  He  is  alive 
and  active  in  the  world  as  the  Risen 
Lord,  and  that  they  had  done  their 
utmost  to  put  out  of  existence  the 
Author  of  life  and  of  healing.  ^  His 
name — (His  office  work  as  the  Prince 
of  Life. )  This  refers  to  the  fact  that 
they  had  wrought  this  miracle  in  His 
name,  (vs.  6,)  by  virtue  of  His  power 
— not  as  though  the  mere  calling  of 
His  name  had  any  charm  or  virtue  in 
it.  The  explanation  is  given  in  the 
next  clause  emphatically.  ^  Through 
faith.  That  is,  upon  —  through  —  bi/ 
means  of  faith  in  His  name.  This  faith 
was  the  means,  and  His  name  was  the 
efficient  cause.  Matt.  17 :  20.  It  is  not 
the  faith  of  the  lame  man  that  is  here 
referred  to,  though  he  seems  to  have 
had  some  faith,  (vss.  6,  7,)  nor  to  pro- 
duce faith  in  the  lame  man  and  in 
others,"  as  some  understand.  Christ's 
name,  power,  authority,  so  set  at 
nought  by  them,  yet  believed  in  by  the 
Apostles,  had  produced  the  wondrous 
results  which  they  beheld.  There  could 
be  no  mistake,  as  the  facts  were  well 
known  to  them,  ch.  4  :  16.  ^  Yea,  ilie 
faith.  The  Apostle  gives  every  empha- 
sis to  this  truth,  and  seeks  to  impress 
it.  "  When  he  is  occupied  about  the 
showing  and  setting  forth  of  the  grace 
of  Christ,  he  thiuketh  that  he  hath 
never  spoken  enough  touching  the 
BamG."—Culvin.     TT    ^i/   /^"'»-     The 


A  I'.  30  ]  CHAP.  Ill  94 

<  Luke  23: 34, 

17  And  now,  brethren,  I  wot  that  *  through  ignorance  i^^i^^^; 
ye  did  it,  as  did  also  your  rulers.  *  \  ^"^'.VA's. 

18  But  "^  those  things,  which  God  before  had  shewed  ^t^^^^fl*;*^ 
'■  by  the  mouth  of  all  his  prophets,  that  Christ  should  ul!bo%,  and 
suffer,  he  hath  so  fulfilled.  Dau^'gli. 

1  Pet.  1 :  10,  11. 


faith  -which  is  wrought  by  Him,  or 
"  which  owes  its  existence  and  effect 
to  what  He  is  and  has  done."  See  1 
Pet.  1:21.  Bengel  says,  "He  refers 
not  only  the  miracle  to  Christ,  but  the 
faith  which  he  himself  exercised." 
But  this  seems  to  state  a  further  fact, 
and  may  refer  to  the  lame  man's  faith. 
He  is  exalted  to  give  not  only  healing 
of  the  body,  but  healing  of  soul — "  re- 
pentance and  remission  of  sins,"  and 
faith.  ^  Perfect  soundness.  This  term, 
used  only  here,  means  completeness, 
wholeness,  freedom  from  defects — sig- 
nifying that  the  cure  was  entire,  and 
that  he  was  perfectly  restored.  T[  In 
the  presence  of  you  all.  He  appeals  to 
their  knowledge  of  the  ficts  as  eye- 
■witnesses.  He  also  challenges  their 
denial  of  the  miracle,  and  this  shows 
how  clear  it  was  to  all  that  a  miracle 
hail  been  performed. 

17.  And  now  brethren.  He  tenderly 
addresses  these  murderers  of  our  Lord 
as  brethren  —  of  the  same  nation  and 
covenant,  and  his  "kinsman  according 
to  the  flesh,"  Rom.  12:  1.  He  speaks 
hero  in  a  conciliatory  strain,  and  gives 
them  any  advantage  which  they  could 
fairly  claim  from  their  ignorance. 
•'Because  it  was  to  be  doubted  lest, 
being  cast  down  with  despair,  they 
should  refuse  his  doctrine,  he  doth  a 
little  lift  them  up." — Calvin.  ^  /  ivot 
— I  knoiv — I  am  icell  aware — as  Christ 
Himself  admitted,  Luke  23  :  34. 
TT  Through  ignorance.  The  ignorance 
was  no  sufficient  excuse,  for  it  was  it- 
self blamable,  as  the  fruit  of  pride 
and  prejuilice.  But  the  offense  would 
have  been  more  heinous  if  it  had  been 
committed  against  full  light  and  gospel 
Icnowledge.  Our  Lord  had  declared 
on  the  cross,  that  they  knew  not  what 
they  did,  Luke  23  :  34.  Paul  declared 
the  same,  1  Cor.  2  :  8 — and  of  himself, 
1  Tim.  1:13.  Doubtless  they  did  not 
xncrW  that  He  was  the  Messiah,  though 


the  ignorance  of  some  of  them  was 
more  positive  than  that  of  others.  Ig- 
norance of  the  law  is  no  extenuation 
of  guilt.  They  were  also  guilty  of 
their  ignorance.  It  was  their  duty  to 
have  known  the  law.  And  many  of 
them  doubtless  would  have  known  Him 
to  be  the  Messiah,  but  for  their  rebel- 
lious and  proud  unbelief.  Yet  how 
could  they  have  done  this  awful  deed 
if  they  had  known  what  they  were  do- 
ing? ^  Your  rulers.  "  For  had  they 
known  it,  says  Paul — (God's  scheme 
of  salvation  by  Christ) — they  would  not 
have  crucified  the  Lord  of  Glory,"  (1 
Cor.  2:8.) 

18.  But  those  things — in  reference  to 
Christ's  death.  "For  they  that  dwell 
at  Jerusalem,  and  their  rulers,  because 
they  knew  Him  not,  nor  yet  the  voice 
of  the  Prophets  which  are  read  every 
Sabbath  day,  they  have  fulfilled  them 
in  condemning  Him."  Ch.  13:27. 
"Ignorance,  he  says,  has  made  you 
guilty;  yet  God  has  brought  that  to 
pass  which  He  had  determine'i,  that 
Christ  should  redeem  men  by  His 
death." — Calvin.  Observe. — "  Christ 
was  not  given  up  to  the  malice  of  the 
wicked,  but  God  was  the  chief  Author 
by  whose  will  His  only  Son  did  suffer." 
Calvin.  ^  Before  had  shewed.  Had 
showed  beforehand — predic'-ed.  T  Ali 
His  prophets.  For  "the  testimony  of 
Jesus  is  the  spirit  of  prophecy."  (Eev, 
19 :  10.)  So  in  vs.  24,  "  all  the  proph- 
ets" are  said  to  have  spoken  of  the 
days  of  refreshing  and  restitution.  The 
prophets  are  regarded  here  as  a  body 
actuated  by  one  spirit,  and  that  the 
testimony  of  Jesus.  "The  spirit  of 
Christ  was  in  them  and  testified  be- 
forehand the  sufferings  of  Christ  and 
the  glory  that  should  follow."  1  Pet 
1:  11.  ^  Hath  so  fulfilled.  He  hath 
fulfilled  these  things  thus,  in  this  way, 
by  the  stubborn,  ignorant,  raui'deroua 
rejection  of  Christ  on  the  part  of  th« 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30. 


y  oh.  2:  SB. 


19  ^  i Repent  ye,  therefore,  and  be  converted,  that  your 
sins  may  be  blotted  out,  when  the  times  of  refreshing  shaU 
come  from  the  presence  of  the  Lord ; 


rulers.  These  were  the  means  which 
God  employed,  and  thus  He  made  the 
wrath  of  man  to  praise  Him.  But 
Observe. — (1)  The  murderers  of  Christ 
acted  freely,  they  crucified  and  slew 
Ilim  by  wicked  hands.  (2)  The  pre- 
determining and  predicting  of  the  event 
did  not  lessen  their  guilt.  ( 3)  God's  con- 
trolling of  their  wicked  acts,  so  as  to 
have  His  glory  promoted,  did  not  at  all 
excuse  them.  So  Joseph  said  unto  his 
brethren,  (Gen.  50:  20,)  "But  as  for 
you,  ye  thought  evil  against  me,  but 
God  meant  it  unto  good  to  bring  to 
pass  as  it  is  this  day  to  save  much  peo- 
ple alive."  It  is  not  the  sinner  nor  his 
deeds  that  thus  promote  God's  glory. 
It  is  neither  his  intention  nor  the  ten- 
dency of  his  work.  But  it  is  God's  won- 
derful prerogative  that  the  gates  of  hell 
shall  not  prevail  against  His  cause. 
Meanwhile  Observe— It  is  a  great  proof 
of  the  Scriptures  that  such  an  amazing 
plan  could  have  been  so  brought  about 
even  by  wicked  agencies,  according  to 
ancient  prophecies,  all  more  or  less  bear- 
ing upon  this  point.  And  so  the  Risen 
Lord,  "beginning;  at  Moses  and  all  ihe 
prophets,  expounded  unto  them  in  all 
the  Scriptures,  (history  and  prophecy,) 
the  things  concerning  Himself."  (Luke 
24:  27.) 

19.  Peter  had  thus  preached  to  them 
the  Risen  Jesus  as  the  author  of  this 
miracle  and  as  their  Messiah — whom 
they  had  rejected — and  faith  in  His 
name  as  the  grand  soui'ce  of  power  to 
men.  Thus  naturally  he  comes  to 
preach  to  them  Ptepentance,  because 
he  had  shown  to  them  that  there  was 
yet  room  for  pardon  and  salvation. 
y^  Repent  ye,  therefore — change  your  minds. 
The  Gospel  motive  for  repentance  is 
involved  in  this.  Chi'ist  and  John  the 
Baptist  preached,  "  Repent,  for  the 
kingdom  of  heaven  is  at  hand."  Peter 
here  preaches.  Repent,  for  the  Messiah 
has  come,  and  here  is  the  proof  of  His 
living  and  exalted  power.  Thus  the 
tairacle  was  pointed  to  as  the  evidence 
that  He  whom  they  had  put  to  death 


was  alive  and  active  in  the  affairs  of 
men.  So  in  the  case  of  Saul,  where 
Christ  said,  "I  am  Jesus  whom  thou 
persecutest."  And  this  work  of  heal- 
ing was  the  further  evidence  that  Christ 
was  alive  and  active  for  human  deliv- 
erance and  salvation.  ^  And  be  con- 
verted. Rather,  turn.  As  the  fruit  of 
repentance,  carry  on  a  true  and  thor- 
ough conversion.  In  regeneration,  the 
sinner  is  passive.  He  is  acted  upon 
by  Divine  and  efficacious  power.  Con- 
version follows  this,  and  is  a  turning 
from  all  evil  ways.  In  this  the  man  ia 
active,  Ezekiel  18:  31.  "Work  out," 
or  carry  out,  "your  own  salvation," 
graciously  begun  in  you  by  God.  (Phil. 
2 :  12.)  Yet  in  conversion  Divine  grace 
is  just  as  requisite  as  in  regeneration. 
See  Isa.  6 :  10 ;  Matt.  13  :  15.'  \  Thai— 
in  order  that.  Ch.  2 :  38.  They  were 
exhorted  to  turn  away  from  their  sinful 
habits  and  tenets  as  a  people,  so  that  in- 
iquity should  not  be  their  ruin  (Ezek. 
18:30.)  ^Blotted out.  See  Isa.  43  :  25. 
God  claims  to  be  "He  who  blotteth  out 
our  transgressions  for  His  name's  sake, 
and  will  not  remember  our  sins."  Re- 
pentance does  not  merit  pardon.  It 
does  not  cancel  sin,  nor  undo  a  wicked 
deed.  But  repentance  is  to  this  end — ■ 
it  looks  to  this,  as  the  object  and  res-alt 
to  be  attained.  It  is  a  turning  the  face 
to  God — to  seek  Him — to  cease  forsa- 
king and  denying  Him  as  He  who  for- 
gives and  saves.  The  term  here  ren- 
dered blotted  out,  "refers  to  the  mode 
of  expunging  from  a  book  or  tablet, 
or  canceling  a  debt — wiped  out — smeared 
out.''  (It  is  used  in  Col.  2  :  14  ;  Rev. 
3  :  5.  And  in  Rev.  7  :  17  and  21 :  4,  it 
is  used  of  wiping  nway  tears.  See  Isa. 
44  :  22,  "  I  have  blotted  out,  as  a  thick 
cloud,  thy  transgressions,  and  as  a  cloud 
thy  sins :  return  unto  me  ;  for  I  have 
redeemed  thee.")  The  ancients  wrote 
on  tablets  covered  with  wax,  and  when 
they  wished  to  blot  out  what  they  had 
written,  they  used  the  flat  end  of  the 
iron  pen,  and  thus  obliterated  every 
trace  of  it.     So  the  repenting  sinner 


A.  D.  30.J 


CHAP.  III. 


9? 


20  And  he  shall  send  Jesus  Christ,  which  before  was  preached 
unto  you : 


who  turns  to  this  Risen  Saviour  has  the 
promise  of  an  utter  expunging  of  his 
sins — rubbing  out  every  trace  of  them 
—from  God's  book  of  account.  ^  When 
'he  times.  This  does  not  mean  that 
they  would  not  be  pardoned  till  some 
future  time.  The  more  literal  render- 
ing is  ^*  that  the  times.'''  This  was  the 
end  they  were  to  have  in  view,  that 
*'  the  times  and  seasons"  which  they  had 
so  anxiously  inquired  about,  might 
coTiie.  These  were  also  '■Himes  of  restora- 
tion'^ or  restitution,  IdiroKaTdaTaaig  Trav- 
TO)v)  such  as  God  had  promised,  though 
not  such  as  they  were  looking  for.  He 
exhorts  them  to  repent  and  turn  to 
God,  with  a  view  to  this,  and  as  contrib- 
uting to  bring  about  the  glorious  con- 
summation which  God  had  promised  by 
His  prophets.  They  would  have  no  part 
in  these  times  unless  they  repented. 
Observe. — It  was  with  them  as  with  the 
lame  man.  They  gathered  around  their 
temple  asking  a  very  inferior  blessing 
of  temporal  preferment,  not  dreaming 
that  their  crippled  and  helpless  condi- 
tion was  the  thing  to  be  cured,  and  the 
refreshing  and  restoration  to  be  sought. 
While  they  are  asking  an  alms,  God 
will  have  them  receive  healing  and  sal- 
vation, by  trusting  in  the  Name  of  this 
Crucified  but  Risen  Redeemer.  This 
miracle,  therefore,  is  wrought  as  a  sign 
for  Israel.  ^  0/  refreshing.  As  the 
same  terms  Kacpol  and  xpovot  are  used 
in  these  two  phrases,  ^^  seasons  of  re- 
freshing" and  "  times  of  restitution," 
and  as  the  term  in  vs.  20  rendered 
♦'restitution,"  is  the  same  term  as  is 
used  in  vs.  6,  rendered  "restore,"  and 
more  properly  here  (the  noun)  to  be 
rendered  '■^restoration,'^  it  is  plain  that 
Peter  refers  the  Jews  to  that  very  ques- 
tioning and  to  the  reply  of  our  Lord, 
ch.  1 :  6,  7.  These  are  "  the  times  and 
the  seasons."  And  he  addressed  his 
hearers  as  directly  concerned  in  bring- 
ing them  about.  Connected  with  the 
ancient  promises  for  the  restoration  of 
the  kingdom  to  Israel,  is  the  covenant 
promise  of  seasons  of  refreshing  ^\from 
the  presence  of  the  (Risen)  Lord.^'    These 


seasons  are  such  as  at  Pentecost,  which 
He  shed  forth,  (ch.  2  :  33,)  and  such  aa 
should  result  now  from  their  repent- 
ance, swelling  the  numbers  of  the 
Church  to  five  thousand,  ch.  4:4;  and 
such  as  Joel  predicted  as  coming  upon 
all  flesh  for  the  millennial  times.  These 
are  like  the  seasons  of  spring  to  the 
earth  from  genial  rains,  and  the  out- 
pouring of  the  Spirit  is  likened  to  these 
refreshing  showers  from  heaven.  These 
times  look  constantly  forward  to  the 
"  times  (epochs)  of  restoration,"  which 
are  but  the  glorious  consummation,  as 
a  millennium,  the  reign  of  Christ  on  the 
earth,  when  His  kingdom  will  have 
fully  come.  There  may  be  a  refer- 
ence to  that  time  as  the  Great  Sabbath 
and  Jubilee  of  the  Church. 

20.  And  he  shall  send.  Rather,  And 
that  he  may  send.  Christ  is  to  come 
again.  This  was  their  great  expecta- 
tion, according  as  the  angels  announced 
it  at  the  Ascension,  (ch.  1:  11.)  He 
is  to  come  for  the  final  consummation 
at  the  last  Judgment.  Peter  declares 
that  the  times  of  refreshing  are  con- 
nected with  this.  The  millennial  times, 
when,  according  to  the  fullness  of  Joel's 
prophecy,  the  Spirit  shall  be  poured 
out  upon  all  flesh,  will  be  a  coming  of 
Christ  in  power  and  glory  to  reign. 
And  this  shall  usher  in  the  consumma- 
tion— ^^the  restoration  or  restitution  of 
all  things  promised  by  the  prophets. 
Thus  He  would  ^^  restore  the  kingdom 
to  Israel."  Meanwhile,  it  is  necessary, 
according  to  the  Divine  plan,  that  the 
heavens  receive  Him  until  the  final  con- 
summation— that,  though  active  in  this 
work  and  sending  down  these  refresh- 
ings, He  should  be  ofiiciating  in  heaven, 
and  exalted  as  "  Head  over  all  things  to 
the  Church,"  (Eph.  1 :  22)—"  crowned 
with  glory,"  (Heb.  2:  9.)  See  2  Pet. 
3:  9.  O^jSERVE.  —  (1)  The  second 
coming  is  here  spoken  of  as  that  for 
which  the  first  was  only  preparatory — ■ 
and  is  therefore  this  "sending"  or 
mission  of  Christ.  (2)  The  conversion 
of  the  Jews,  especially,  is  closely  con- 
nected with  the  consummation  of  ail 


98 


THE  ACTS  OP  THE  APOSTLES. 


LA.  D.  30 


21  ^  Whom  the  heaven  must  receive  until  the  times  of 
which  God  hath  spoken  by  the 
mouth  of  all  his  holy  prophets  since  the  world  began. 


•  oh.  1:11. 


?Lu*ke iVtoV*    "restitution  of  all  things, 


things.  They  shall  be  brought  in 
when  the  fullness  of  the  Gentiles  is 
come  in,  (Rom.  11:  25.)  (8)  The  re- 
pentance and  conversion  of  sinners  are 
the  condition  of  the  speedy  approach  of 
these  blessed  times.  (4)  All  may  help 
by  their  conversion  and  by  laboring  for 
that  of  others,  in  bringing  forward  the 
millennial  times.  ^  Which  before  was 
preached.  The  more  Qorrect  text  reads : 
"  Who  was  before  appointed  to  you'''  as 
your  Messiah — Him  who  was  predes- 
tined as  your  Messiah — namely,  Jesus. 
This  is  the  most  approved  reading, 
found  in  the  ancient  Syriac  and  Arabic 
versions. 

21,  Whom  the  heaven.  Rather, 
Whom  heaven  —  literally,  whom  it  is 
necessary  that  heaven  receive.  The  Apos- 
tle takes  this  rapid  survey  of  the 
entire  Gospel  Dispensation,  and  here 
accounts  for  the  present  temporary 
absence  of  Christ  from  the  earth.  The 
Jews  expected  their  Messiah  to  reign 
in  the  flesh.  ^  Must  receive,  {dd.) 
This  necessity,  according  to  the  Scrip- 
tural usage,  is  that  which  grows  out 
of  the  Divine  plan.  It  is  the  necessity 
■which  belongs  to  the  Divine  arrange- 
ments. Some  read:  "Who  must  pos- 
sess, or  take  possession  of,  or  receive 
the  heaven."  But  the  English  version 
gives  the  most  correct  and  approved 
rendering.  It  was  necessary  that 
Christ  should  enter  heaven  while  the 
glorious  consummation  is  going  for- 
ward, and  until  it  comes  fully  to  pass. 
He  needed  to  appear  there  in  the  holiest 
of  all  as  our  Great  High  Priest,  (Heb. 
7:  15,)  and  Forerunner,  (Heb.  6:  20,) 
occupying  His  throne  there  as  Head 
over  all  things  to  the  Church,  (Eph.  1: 
20-22,)  and  as  exalted  "to  be  a  Prince 
and  a  Saviour,  for  to  give  repentance  to 
Israel,"  (ch.  5:  31,)  and  for  sending 
the  Comforter,  John  16.  See  1  Pet. 
8 :  22.  ^  Until  the  times  of  restitution. 
Christ  shall  continue  in  His  heavenly 
abode  until  these  appointed  times  shall 
arrive,  called  here  "the  times  of 
restitution,"  &c.     The  term  here  used 


means  restoration,  and  refers  back 
again  to  the  term  employed  by  the 
Apostles  in  their  inquiry,  ch.  1 :  6, 
"Wilt  thon  at  this  time  restore  again 
the  kingdom  to  Israel?"  Our  Lord  ■ 
had  answered  them  generally  that  as 
to  the  precise  periods  they  were  not  to 
know,  but  their  power  should  come 
from  the  Holy  Ghost,  so  that  they 
should  be  witnesses  to  Him  throughout 
the  world.  And  now  that  consumma- 
tion is  further  contemplated — the  uni- 
versal diffusion  of  the  Gospel,  called 
by  our  Lord  "the  Regeneration :'^  when 
the  Son  of  man  shall  come  in  Hia 
glory,  and  when  the  restoration  of  the 
kingdom  should  so  far  be  realized  to 
them  as  that  they  should  sit  on  twelve 
thrones,  judging  the  twelve  tribes  of 
Israel,  (Matt.  19:  28.)  The  term  here 
rendered  "until"  refers  forward  to  the 
arrival  of  these  times  as  a  future 
event,  bui  does  not  exclude  the  idea 
of  '''during,'"  as  regards  the  operations 
going  on  toward  that  result.  He  must 
remain  in  the  heaven  during  these 
Gospel  times,  and  until  the  millennial 
times  have  ushered  in  the  consumma- 
tion. Observe. — As  Christ  is  here 
declared  to  be  bodily  in  heaven,  and 
under  the  necessity  of  remaining  there 
until  the  end  or  winding  up  of  this 
closing  dispensation,  He  cannot  be 
bodily  present  in  the  Sacrament  of  the 
Lord's  Supper.  "The  natural  body 
and  blood  of  our  Saviour  Christ  are  in 
heaven,  and  not  here."  "Tf  Of  all  thiiigs. 
This  restoration  or  restitution  or  re- 
generation is  that  creation  of  "new 
heavens  and  a  new  earth,"  predicted  by 
Isaiah,  and  referred  to  by  Peter  (2 
Pet.  3:  13,)  in  his  Epistle,  and  by 
John  in  the  clofe  of  the  Revelation, 
(Rev.  21:  1-5.)  The  terms  here  used 
were  employed  by  our  Lord,  (Matt. 
17:  11,)  in  speaking  of  Elias  as  to 
restore  all  things,  (using  the  verb,  cor- 
responding with  the  nouH  here.)  and 
this  is  explained  as  referring  directly 
to  the  thorough  reformation  which 
John  the  Baptist  was  to  undertake  as 


A.  D.  30.] 


CHAP.  III. 


99 


22  For  Moses  truly  said  unto  tlie  fathers,  'A  prophet  Js^la*-"^**' 
shall    the    Lord    your    Grod    raise    up   unto  you  of  your''^-^^"- 
brethren,  like  unto  me ;  him  shall  ye  hear  in  all  things  whatsoerur 
he  shall  say  unto  you. 


a  preparation  for  Christ,  (Luke  1:  17.) 
This  restoration  or  new  creation,  how- 
ever, was  in  a  higher  sense  to  be 
effected  only  by  Christ  himself,  as  the 
Great  Restorer  from  the  ruins  of  the 
fiill.  The  issue  here  contemplated  is 
that  often  referred  to  in  the  Old  Testa- 
ment by  Isaiah  and  David,  &c.,  (Ps. 
110:  1,)  and  in  the  New  Testament,  as 
the  subjugation  of  all  enemies,  (1  Cor. 
15,)  the  reconciling  of  all  things  to 
Himself,  both  in  earth  and  in  heaven, 
(Col.  1 :  20,)  and  the  recapitulating — 
gathering  together  in  one,  under  one 
Head — all  things  in  Christ,  (Eph.  1: 
10,)  of  Jews  and  Gentiles,  Observe. 
• — To  the  Jews  the  idea  of  a  universal 
restoration  was  familiar  in  their  Jubi- 
lee, when  all  forfeited  estates  were  to  be 
restored.  And  Christ  is  our  Goel  or 
"Kinsman  Redeemer,"  whose  office  it  is 
to  redeem  our  forfeited  inheritance. 
It  is  also  thought  by  some  that  that 
very  year  was  a  year  of  Jubilee,  A.  D. 
30.  f  Which  God  hath  spoken.  This 
consummation  is  the  great  leading 
topic  of  prophecy  from  the  first  promise 
in  the  garden  to  the  close  of  the  Old 
Testament.  And  again  the  New  Tes- 
tament prophets  reiterate  it,  as  here. 
Observe. — From  the  whole  tenor  of 
these  prophecies,  it  is  plain  that  the 
Restoration  promised  is  not,  as  sojie 
vainly  imagine,  a  recovery  of  fallen 
angels  and  of  the  lost  souls  in  hell. 
This  is  nowhere  predicted  nor  promised, 
but  the  contrary.  ^  Since  the  world 
began.  Rather,  Frojn  the  beginning — 
from  the  earliest  times  of  prophecy. 
This  would  show  the  hearers  that  the 
Apostles  did  not  reject  their  prophets, 
but  rather  gloried  in  them  and  ex- 
pounded them.  Observe. — (1)  "The 
testimony  of  Jesus  is  the  spirit  of 
prophecy,"  (Rev.  19:  10.)  (2)  The 
coming  of  Christ  in  glory  is  a  truth 
most  terrible  to  His  foes,  and  an 
incentive  to  repentance.  We  do  not 
iuflicieutly  feti  the  force  of  this  great 


motive  to  diligence,  that  to  us,  at  least, 
the  day  of  the  Lord  speedily  cometh, 
as  a  thief  in  the  night.  We  are  to 
look  for  and  hasten  unto  the  coming 
of  the  day  of  God  as  at  farthest  near, 
and  at  any  rate  hastening,  2  Pet.  3 :  12. 
22.  For  3Ioses  truly  said.  The  Apos- 
tle having  referred  generally  to  their 
prophets  as  having  predicted  the  glo- 
rious Restoration  through  Christ,  now 
refers  to  Moses,  in  whom  they  trusted, 
(John  5  :  45,)  and  shows  that  he  had 
predicted  Christ  as  a  Prophet,  and  had 
commanded  obedience  to  Him  on  pain 
of  excommunication  from  the  common- 
wealth of  Israel.  Tf  Unto  the  fathers. 
To  their  ancestors  in  common — Peter's 
and  theirs.  \  A  prophet.  Tiough 
Moses  here  foretold  of  the  succession 
of  prophets  that  God  would  raise  up, 
that  succession  was  regarded  as  culmi- 
nating in  Christ,  the  gi-eatest  of  Pro- 
phets. See  Deut  18:15-19.  He  was 
called  " that  Prophet" — "that  Prophet 
which  was  to  come."  See  John  1  :  21. 
This  promise  to  the  nation  of  a  line 
of  prophets,  was  as  a  security  to  them 
against  the  false  reliances  of  the  hea- 
then, such  as  divinations  and  necro- 
mancy. Each  of  the  prophets  was 
one  of  a  line  that  led  on  to  Christ. 
Each  prefigured  Him  and  gave  further 
promise  of  His  coming.  And  as  none 
of  all  the  prophets  fulfilled  this  descrip- 
tion of  being  like  unto  Moses,  in  most 
important  particulars,  the  Jews  ex- 
pected "the  coming  one,"  though  of- 
ten with  gross  misunderstanding  of  his 
nature  and  work.  T[  Unto  you.  To  be 
your  Teacher  and  Guide.  ^  Like  unto 
me.  Christ  alone  was  like  unto  Mosea 
as  the  Mediator  of  a  covenant  and  the 
Lawgiver  of  Israel — and  a  Deliverer 
of  His  people,  and  their  Lender  out  of 
bondage  through  the  wilderness — the 
Head  of  a  dispensation  and  a  Ruler  to 
be  obeyed.  See  Gen.  3:19;  ch.  7 :  35. 
The  chief  reference  in  the  original 
.massage  is  to  the  office  of  Mediator. 


100 


THE  ACTS  OF  THE  ArOSTLES. 


[A.  D.  80 


23  And  it  shall  come  to  pass,  that  every  soul  which  will  not  hear 
that  prophet,  shall  be  destroyed  from  among  the  people. 

24  Yea,  and  all  the  prophets  from  Samuel  and  those  that  follow 


The  idea  is  that  "  since  the  Israelites 
had  been  unable  to  endure  the  terrors 
of  the  Divine  Majesty,  God  would,  at 
Bome  future  time,  send  to  them  another 
Mediator,  through  whom  He  could 
communicate  with  them  as  He  had 
done  through  Moses."  Yet  Moses  was 
far  inferior  to  Christ.  See  Gal.  3  :  19; 
Heb.  9  :  15.  And  now  their  inquiries 
of  John  and  of  Christ,  as  to  their  be- 
ing this  Prophet,  show  that  they  ex- 
pected Him,  John  1  :  21,  25.  Moses 
spake  truly,  says  Peter.  He  does  not 
dispute  nor  discredit  Moses.  Shall 
they  do  so,  and  thts  deny  the  testi- 
mony of  the  Great  Founder  of  their 
nation  ? — That  God  had  now  raised  up 
this  Prophet  and  sent  Him  to  them, 
he  shows  and  presses  home,  (vs.  2G.) 
^  Shall  ye  hear.  They  were  thus  most 
solemnly  charged  to  receive  the  in- 
structions of  this  Prophet,  and  yield 
obedience  to  Him  in  all  things  what- 
soever He  should  say  unto  them,  ch. 
2  :  21.  Observe. — It  was  in  Moses 
that  Christ  was  first  clearly  set  forth 
and  typified  as  a  Personal  Saviour. 

23.  It  shall  come  to  pass.  Literally, 
It  shall  be.  These  words  are  inserted 
by  Peter  in  making  the  citation  from 
the  Hebrew,  in  order,  as  the  Spirit 
prompted  him,  to  arrest  their  special 
attention.  This  is  not  Peter's  lan- 
guage that  follows,  but  that  of  Moses, 
whom  they  boasted  and  professed  to 
believe  and  trust.  "Moses  wrote  of 
me,"  said  Christ,  (John  5  :  46.)  How 
dare  they  so  deny  Moses  and  disobey 
the  predicted  Prophet  of  prophets,  in 
the  face  of  this  judgment  so  plainly 
denounced  against  such  transgression? 
^  Shall  be  destroyed.  Literally  in  the 
Hebrew  passage  it  reads,  /  tvill  require 
it  of  him — I  will  take  vengeance  upon 
him.  This  declares  that  God  Himself 
Would  visit  punishment  upon  such  an 
one.  Peter  uses  this  common  mode 
of  expression  to  denote  the  kind  of 
punishment,  namely,  cutting  off  from 
the  body  of  the  people.  Exod.  12  :  15, 
Wi  30  :  33;  Numbers  19  :  13.     This 


phrase  was  familiar,  and  was  under- 
stood as  signifying  excommunication 
from  the  special  privileges  of  God's 
covenant  people,  so  as  to  be  regarded 
as  heathen.  This  was  the  Old  Testa- 
ment language  for  expressing  the  most 
fearful  judgment  ©f  God.  (See  1  Cor. 
16:  22.)  So  it  was  enjoined,  (Exod. 
22  :  20,)  that  an  apostate  Israelite 
should  be  anathema,  or  as  our  Eng- 
lish version  reads,  "utterly  destroyed." 
The  New  Testament  language  is,  "  shall 
be  cast  into  outer  (outside)  darkness" 
— "everlasting  destruction  from  the 
presence  of  the  Lord,"  (2  Thess.  1:9; 
Matt.  8  :  12.) 

24.  Peter's  aim  is  here  to  re-assert 
the  unanimity  of  the  prophets  (their 
own  boasted  prophets,)  in  regard  to 
these  glorious  times  of  the  Church  in 
the  Messiah's  days.  Samuel  is  here 
named  as  the  head  of  the  prophetic 
line,  because  in  his  time  prophecy  be- 
came an  established  function,  and  an 
order  of  prophets  was  instituted,  of 
whom  he  was  the  head.  A  "school  of 
the  prophets"  was  founded  under  him. 
1  Sam.  19  :  20.  Besides,  the  song  of 
Hannah  at  hfs  birth  was  referred  to 
and  adopted  in  part  by  Mary  at  the 
salutation  of  Elizabeth  in  regard  to  the 
holy  child  Jesus,  and  thus  Mary  reaches 
her  hand  over  the  whole  line  to  Han- 
nah. See  1  Sam.  2  :  1-8;  10 :  35.  Be- 
sides, only  two  prophets  are  spoken  of 
between  Moses  and  Samuel,  and  these 
only  delivering  occasional  messages. 
Thenceforth  as  the  kings  were  allowed 
to  the  people,  the  prophets  were  estab- 
lished as  a  regular  order,  to  stand  be- 
tween God  and  the  king;  and  these 
were /rom  Samuel  down  ;  and  from  this 
time  onward  the  days  of  the  Great 
Prophet  have  been  the  subject  of 
prophecy  by  these  very  prophets,  who 
thus  confessed  that  they  were  neither 
of  them  the  Prophet  whom  Moses  fore- 
told. ^  As  many  as  have  spoken. 
Though  all  of  them  had  not  perhaps 
in  very  words  sp©ken  of  the  glori- 
ous consummation  in  Messiah's  time, 


A.  D.  30.] 


CHAP.  III. 


lot 


after,  as  many  as   have    spoken,    have   likewise   foretold    of  thes« 
dajs. 

25  ^Ye  are  the  children  of  the  prophets,  and  of  the  cov   iom.Vifx 
enant   which   God   made  with   our  fathers,   saying   unto  ^Q^hi:^, 


"  the  testimony  of  Jesus  is  the  spirit 
of  prophecy," — "  the  spirit  of  Christ 
was  iu  them,  and  testified  beforehand 
the  sufferings  of  Christ  and  the  glory 
that  should  follow."  "  And  beginning 
at  Moses  and  all  the  prophets,  He  ex- 
pounded unto  them  in  all  the  Scrip- 
tures the  things  concerning  Himself." 
(Luke  24 :  27.)  The  passages  in  Sam- 
uel here  more  especially  referred  to, 
may  be  1  Sam.  2  :  10-35  ;  2  Sam.  7  : 
16.  After  the  application  of  these  pre- 
dictions to  our  Lord,  the  Jewish  Rab- 
bis, who  had  always  before  confessed 
their  reference  to  the  Messiah,  tried  to 
prove  their  reference  to  some  other  of 
the  prophets  and  any  other  than  Christ, 
though  in  our  Lord's  time  it  was  uni- 
versally admitted  by  them  that  the 
Great  Prophet  had  not  yet  appeared. 
John  1  :  21 ;  6  :  14.  Observe. — As 
the  kingdom  of  Israel  began  in  Sam- 
uel's time,  and  flourished  in  the  time 
of  David  and  Solomon,  prophecy  more 
clearly  set  forth  the  kingdom  of  Christ, 
and  the  mother  of  Samuel  is  the  first 
who  makes  mention  of  the  Lord's  King 
and  Anointed,  (Messiah.)  1  Sam.  2  : 
10-35. 

25.  Peter  now  brings  the  matter  of 
personal  privilege  and  obligation  home 
to  them,  by  showing  their  relation  to 
God's  ancient  people  and  covenant.  He 
shows  them  that  they  were  inheritors  of 
these  promises — that  these  very  proph- 
ets were  their  ancestors,  and  that  these 
were  reasons  why  they  should  apply  to 
themselves  the  benefits  that  Jesus 
Christ,  the  true  Messiah,  "  the  hope  of 
Israel,"  brings.  They  were  children 
(or  sons)  of  the  covenant,  because  they 
were  included  in  the  outward  pale  of 
God's  Church,  "to  whom  were  com- 
mitted the  oracles  of  God,"  (Rom.  3:2,) 
*'  whose  are  the  fathers,  and  of  whom 
as  concerning  the  flesh  Christ  came." 
(Rom.  9:  -4.)  As  the  chosen  seed  of 
Abraliam,  and  the  covenant  people, 
they  enjoyed  yQTj  distinguished  privi- 
9* 


leges.  The  blessings  promised  to  Abra- 
ham to  come  through  the  Messiah, 
were  brought  very  nigh  to  them.  They 
had  thus  a  birthright  by  an  outward 
calling  which  specijally  obligated  them 
to  the  obedience  of  faith.  "They  were 
bound  to  act  as  the  true,  spiritual  chil- 
dren of  faithful  Abraham.  For  he  ar- 
gueth  thus,  'God  made  his  covenant 
with  our  fathers — therefore  we,  who 
are  their  posterity,  are  comprehended 
in  the  covenant.'  I  grant,  indeed, 
that  many  which  are  the  children  of 
the  faithful  according  to  the  flesh  are 
counted  spurious  and  bastards,  be- 
cause they  thrust  themselves  out  of  the 
holy  progeny  through  their  unbelief. 
But  this  doth  no  whit  hinder  the  Lord 
from  calling  and  admitting  the  seed 
of  the  godly  into  fellowship  of  grace. 
And  so  although  the  common  election 
be  not  effectual  in  all,  yet  may  it  set 
open  a  gate  for  the  specially  elect." — • 
Calvin.  See  Rom.  11  :  23.  This  ia 
the  tenor  of  the  Abrahamic  covenant. 
^Yith  the  believing  parei^i  it  includes 
the  infant  offspring  also ;  and  by  this 
household  feature  God  promises  to  be 
a  God  to  the  children  of  His  people. 
The  children  of  the  covenant  are  t-hus 
born  within  the  outward  pale  of  the 
Church — are  children  of  the  Church^ 
the  seal  of  the  covenant  has  been  ap- 
plied to  them  iu  infancy,  and  they  are 
born  in  such  a  relation  to  God  as  no 
other  children  are  born  in,  and  they 
are  put  under  special  obligations  to 
act  as  becomes  the  children  of  God. 
Yet,  as  in  case  of  these  very  Jews,  if 
they  reject  Chi-ist,  the  covenant  does 
not  save  them,  in  their  unbelief  and 
rebellion.  And  if  they  are  only  "Jewa 
outwardly"  and  not  "Jews  inwardly," 
they  are  not  saved  by  their  hereditary 
privilege.  They  only  bring  upon  thera-« 
selves  deeper  condemnation.  And  uu* 
less  they  give  evidence  of  inward  piety, 
no  matter  how  holy  their  ancestors 
were,  they  must  perish.    Alas!  "many 


102 


THE  ACTS  OF  THE  APOSTLES. 


[A  D.  30 


?8*!!8:&2l;fs.  Abraham,  «And  in  thy  seed  shall  all  the  kindreds  of  the 

GaL^3 :!.''=''■  carth  be  blessed. 

/Matt.  10:5, 

and  15: 24.  ,  ,  ,  ^  k      — 

Luke  24: 47.      Jesus,  ^  sent  him^to  bless  you,  ^in  turning  away  every  one 


ch.  13:  32, 33: 46 

g  vs.  22. 

A  Matt.  1 :  21. 


26  ^Unto   you  first,  Ood,  naving   raised   up  his  Son 
;sus,  s  sent  him  to  bless  ^         '  * 
of  you  from  his  iniquities. 


shall  come  from  the  east  and  from  the 
west,  (who  were  born  of  Gentile  and 
uncovenanted  parents,)  and  shall  sit 
down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  God,  while 
tlie  children  of  the  kingdom  shall  be 
cast  out."  The  Apostle  here  exhorts 
these  Jews,  though  they  were  children 
of  the  covenant  by  birth,  to  turn  away 
from  their  iniquities,  (26,)  and  that 
without  such  true,  hearty  repentance 
and  embrace  of  Christ,  they  would  not 
be  saved.  \  And  in  thy  seed.  Gen.  3  : 
29;  4:  1-7.  (1)  This  blessing  prom- 
ised in  the  covenant  to  all  families  of 
the  earth,  was  to  come  in  the  Abra- 
hamic  seed  as  the  lineal  posterity 
through  whom  Christ  should  come,  the 
chosen  people,  the  visible  Church, 
through  whom  the  covenant  blessings 
should  be  transmitted  to  all  generations 
and  be  extended  to  the  Gentiles.  (2) 
This  blessing  could  come  only  in  Christ 
— who  was  most  eminently  Abraham's 
SEED,  (Gal.  3:16,)  the  Head  of  the 
body — the  Son  in  the  house,  greater 
than  Moses  and  Abraham,  Heb.  3:6; 
7 :  4,  &c.  for  whose  coming  in  the  cov- 
enant line  the  family  of  Abraham  was 
chosen.  Observe. — The  Messiah  and 
His  people,  are  often  in  the  Old  Testa- 
ment set  forth  as  a  complex  Person — 
He  the  Head  and  they  the  body — and 
both  are  spoken  of  as  "the  Servant  of 
Jehovah."  Sometimes  with  more  spe- 
cial reference  to  Christ  and  at  other 
times  to  the  people.  Isa.  42 :  1 ;  52  : 
13.  So  they  were  both  to  be  "  a  light 
to  the  Gentiles."  (Isa.  42 :  6  ;  Luke 
2  :  32.)  And  accordingly  He  Himself 
Bays  at  one  time,  "  I  am  the  light  of 
the  world,"  (John  8:  12,)  and  at  an- 
other time,  "  Ye  are  the  light  of  the 
world."  (Matt.  5 :  14.)  f  The  kindreds. 
It  is  expressed  in  Gen.  12:3;  28 :  14, 
as  all  the  tribal  ("  families")  of  the 
earth— in  Gen.  18: 18;  22  :  18,  as  all 
the  nations  of  the   earth.     Here   the 


term  denotes  those  who  have  a  common 
ancestor,  and  is  applied  to  kindred  or 
families.  The  promise  was  that  by  the 
coming  of  the  Messiah  in  the  line  of 
Abraham's  chosen  seed,  all  the  nations 
of  the  earth  (not  the  Jews  only)  should 
be  blessed.  The  extension  of  covenant 
privileges  to  the  Gentiles,  so  that  the 
Church  of  God  should  embrace  all  kin- 
dreds, without  regard  to  nation,  was 
clearly  foretold  by  the  prophets.  The 
Apostles  were  certainly  aware  of  this, 
though  they  seem  to  have  expected 
that  the  Gentiles  would  come  into  the 
Church  through  the  Jewish  pale,  by 
Circumcision  and  the  Passover,  instead 
of  Baptism  and  the  Lord's  Supper. 
This  was  the  scruple  that  Peter  had, 
(ch.  10)  in  regard  to  the  admission  of 
the  Gentiles. 

26.  Unto  you  first.  See  vs.  22.  This 
was  the  birthright  of  the  Jewish  peo- 
ple, as  Peter  here  declares  unto  them. 
They  had  the  precedence  above  other 
nations.  The  call  was  to  them  first. 
The  Gospel  call  was  first  made  to  them. 
The  Apostles  were  charged  to  begin 
their  work  at  Jerusalem,  Luke  24 :  47, 
(though  Christ ,  was  lately  crucified 
there,)  and  the  law  was  to  go  forth  out 
of  Zion.  Here  Peter  implies  that  the 
Gospel  was  to  be  preached  to  the  hea- 
then, (Isa.  2:3.)  In  their  Apostolio 
labors  for  gathering  the  early  Chris- 
tian Church,  they  were  to  preach  first 
to  the  Jews,  and  make  to  them  the  first 
offer  of  the  Gospel,  and  only  upon  their 
rejection  of  it,  (as  at  Antioch  in  Pi- 
sidia,  &c.)  did  they  turn  to  the  Gentiles. 
Acts  13  :  46.  They  recognized  this  as 
the  established  order  of  their  ministra^ 
tions.  Our  Lord  confined  His  public 
ministry  to  the  Jews,  except  incident- 
ally, as  to  the  Samaritan  and  Syrophe* 
nician  woman.  T[  Having  raised  up. 
As  Moses  had  predicted  that  "a  Proph- 
et should  the  Lord  their  God  raise  up 
unto  them,"  &c.  (vs.  22,)  so  here  Peter 


A.  D.  30  ] 


CHAP.  IV. 


102 


CHAPTER    IV. 


1  And  as  thoy  spake  unto  the  people,  the  priests,  and 


the  II  captain  of  the  temple,  and  the  Saddacees,  came  upon  l^;. 
them: 


II  Or,  ruler. 
i. 

5-24. 


shows  that  this  is  fulfille'l  in  Christ, 
and  that  this  Prophet  of  God's  ap- 
pointing is  His  Son  Jesus.  This  does 
not  refer  to  His  being  raised  from  the 
dead,  but  raised  up  for  His  work — 
brought  forward  in  His  human  nature, 
of  the  seed  of  Abraham  and  David, 
Rom.  1 :  1,  and  comm'ssioned according 
to  prophecy.  ^  His  Son.  Rather, 
His  Servant.  The  term  is  not  the  com- 
mon one  for  t^on,  (vtog)  but  Tvutg,  the 
same  as  is  used  in  vs.  13.  It  was  as 
"the  Servant  of  Jehovah"  that  Isaiah 
prophesied  of  Christ  often,  in  the  char- 
acter of  the  Head  of  the  covenant  peo- 
ple ;  *' His  Servant  to  bring  Jacob 
again  to  Him,"  Isaiah  49 :  5,  6 :  42 ; 
45:  10;  "And  my  Servant,  whom  I 
have  chosen,  that  ye  may  know  and  be- 
lieve me  and  understand  that  I  am 
He,"  &c.  ^  Sent  Him.  This  refers  to 
the  appointment  and  mission  of  Jesus 
Christ  and  His  ministry,  continued  now 
by  His  Spirit.  ^  To  bless  i/ou.  Rather, 
BL&ssing  you — as  one  whose  province  it 
is  to  blQSS  you ;  and  this  is  the  way  in 
which  He  does  it — not  in  any  vain,  tem- 
poral promotion,  .such  as  you  may  im- 
a^inti.  but  in  turning  away  every  one  of 
you  from  his  iniquities.  This  is  what 
He  aims  at,  and  proposes  in  His  Cos- 
pel.  So  this  Apostle  had  already 
preached  to  them  to  repent,  and  while 
he  urgel  them  to  turn,  he  declared  also 
to  them  Christ's  power  and  offer  to  turn 
them ;  exalted  as  He  is  to  give  re- 
pentance unto  Israel  and  remission  of 
sins,  as  the  great  gift  and  blessing  of 
the  Gospel,  ch.  5:  31.  Observe. — (1) 
How  great  is  the  blessing  that  the  Gos- 
pel brings  to  us  Gentiles.  (2)  Baptized 
children  are  "by  nature  the  children 
of  wrath,  even  as  others,"  (Eph.  2:  3,) 
and  though  they  are  children  of  the 
covenant  and  of  the  Church,  they  are 
not  the  spiritual  children  of  God  except 
by  faith  in  Christ  Jeais.  Gal.  3 :  26. 
(o)  God  does  not  send  the  Saviour  to 


bless  us  in  our  sins,  but  to  bless  us  in 
turning  us  from  our  sins.  (4)  We  may 
judge  whether  we  are  of  the  saved  or 
not,  by  inquiring  whether  the  salvation 
from  sin  is  going  on  within  us :  by  ex- 
amining whether  this  work  of  turning 
us  from  our  miquitie.<!  is  going  forward 
or  not. 

CHAPTER   IV. 

^  7.  The  First  Hostility — (Saddu* 
CEEs) — Arrest  of  Peter  and  Johs 
— Further  Growth  OF  THE  Church 
TO  Five  Thousand  Members.  Je- 
rusalem.    Ch.  4 :  1-37. 

Peter  was  addressing  the  multitude 
in  Solomon's  porch  of  the  temple,  ch. 
3  :  11.  The  Jewish  authorities  thus 
pressed  with  their  guilt,  must  either 
confess  it,  or  suppress  the  testimony 
against  them.  As  the  kingdom  of  light 
advances  under  the  ministry  of  these 
Apostles,  both  by  miracle  and  the 
means  of  grace,  so  the  kingdom  of 
darkness  is  also  aroused,  and  sets 
itself  in  active  opposition.  This  has 
been  the  history  of  the  Church  in  all 
ages.  Exod.  7:11.  Satan  aims  to  nip 
the  truth  in  the  bud.  But  God  has  or- 
dained that  by  these  very  conflicts  the 
truth  shall  be  brought  out  to  view  in 
its  most  precious  aspects,  and  the 
Church  militant  be  disciplined  for  the 
glories  of  the  Church  triumphant.  Wo 
shall  see  how  at  every  step  of  her  ad- 
vance the  ground  is  sharply  contested, 
so  that  through  much  tribulation  every 
conquest  shall  be  made  for  entering 
fully  into  possession  of  the  kingdom. 
This  record  belongs  not  many  days 
after  Pentecost.  Some  think  the  fes- 
tival had  not  yet  closed. 

1.  As  they  spake.  It  was  the  strong 
and  wide  impression  that  this  miracla 
and  discourse  were  making  upon  the 
people,  which  aroused  the  public  offi- 
cers against  the  Apostles.     It  was  "  at 


104 


THE  ACTS  OF  THE  AP0STLE8. 


[A  1). 


a  Matt  r2:23 
Act8  2S;8. 


2    *  Being   grieved   that   they  taught    .he   people,   and 
preached  through  Jesus  the  resurrection  .rom  the  dead 
3  And  thej  laid  hands  on  them,  and  put  them  in  hold  unto  the 
next  day  :  for  it  was  now  eventido. 


they  spake  unto  the  people^^  that  the  as- 
sault upon  them  began  from  three 
classes.  *^  The  priests.  These  were  the 
religious  teachers  of  the  people,  and 
they  were  oifended  because  these  men, 
who  were  not  taught  in  the  Rabbinical 
schools,  (vs.  13,) — should  be  assuming 
to  teach,  and  thus  be  bringing  their 
priestly  office  into  discredit  before  the 
multitude.  See  Mai.  2  :  7.  The  priests 
and  Levites  were  also  stationed  as 
guards  of  the  temple.  It  was  probably 
in  this  capacity  that  they  now  inter- 
pose, under  their  commandant,  who  is 
here  called,  *'  the  Captain  of  the  Tem- 
ple." This  was  not  a  Roman  officer, 
as  some  have  supposed,  but  a  Jewish 
one  :  the  twenty-four  bands  of  guards 
had  each  its  leader  or  commander. 
But  a  commander-in-chief  is  here  spo- 
ken of.  These  priests  and  this  chief 
officer  of  the  watch  would  take  occa- 
sion from  the  symptoms  of  popular 
disturbance.  But  the  Sadducees  were 
probably  the  chief  movers  in  the  oppo- 
sition. They  had  a  controlling  influ- 
ence in  the  Sanhedrim  at  this  time,  as 
would  seem,  (ch.  5  :  17.)  They  were 
the  first  to  take  an  open  stand  against 
the  doctrine  of  the  Apostles,  because 
the  Resurrection,  which  it  was  their 
business  to  proclaim,  and  which  Peter 
now  preached  in  the  strongest  light, 
they  utterly  denied.  They  were  the 
more  bitter  now  in  the  denial  of  it, 
because  it  was  set  forth  in  the  case  of 
Jesus  whom  they  had  crucified.  It 
was  the  Pharisees  who  persecuted 
Christ  because  He  exposed  their  hypoc- 
risy. These  were  so  opposed  to  the 
Sadducees  that  they  now  rather  sided 
with  the  Apostles  from  this  party  feel- 
ing— or  perhaps  did  not  think  it  worth 
while  to  persecute  them.  ^  Came 
upon  them.  The  term  here  used  im- 
plies commonly  a  hostile  intent — that 
they  came  against  them,  using  their 
authority  an#'  force  against  their  pro- 


ceedings. See  ch   6  :  12  ;  17  :  5  ;  Luke 
20;  1. 

2.  Being  grieved.  This  term  means 
rather  aggrieved — •  [vexed  and  indignant. ) 
These  authorities  of  the  Jewish  peo- 
ple, who  ought  to  have  taught  them 
the  true  doctrine  of  Christ,  were  griev- 
ously offended  at  the  Apostles  for 
teaching  it.  See  Matt.  21  :  23.  In- 
stead of  embracing  the  truth  tliem- 
selves,  they  are  most  aggrieved  at 
seeing  their  office  of  "teaching  the 
people"  assumed  by  private,  unofficial 
men.  *^  Through  Jesus,  hit.,  In  Jesua 
— in  His  case.  With  the  Sadducees  the 
special  vexation  was,  that  these  new 
teachers  preached  (proclaimed)  m  the 
case  of  Jesus,  the  doctrine  jf  the  Re- 
surrection— that  is,  that  thej proclaim- 
ed the  fact  of  Christ's  Resurrection  as 
a  proof  of  the  doctrine,  and  published 
it  as  exemplified  in  His  personal  case. 
Their  office  was  to  bear  witness  of 
Christ's  Resurrection,  as  they  were 
raised  up  to  be  personally  eye-witness- 
es of  the  fact,  ch.  1  :  22.  And  in  pro- 
claiming this  great  fundam^^nlal  truth, 
they  placed  the  doctrine  of  the  Resur- 
rection in  a  light  the  most  strong,  and 
yet  most  off"ensive  to  these  murderers 
of  Christ,  ch.  5  :  28. 

3.  Thn/  laid  hands  on  them.  These 
officers  of  the  guard,  with  the  counte- 
nance of  the  Sadducees,  arrested  the 
Apostles  and  put  them  in  hold — that  is, 
in  prison — literally,  a  place  of  custody. 
There  was  such  a  place  near  the  tem- 
ple, and  probably  under  ground. 
^  Eventide.  They  could  not  proceed 
with  any  trial  until  the  next  day,  as 
it  was  already  evening,  and  it  was  con- 
trary to  the  law  to  try  any  one  and 
pass  sentence  at  night.  The  Jews 
reckoned  two  evenings — one  at  three 
o'clock  and  the  other  at  six.  This 
must  have  been  the  latter  of  these,  as 
they  went  to  the  temple  at  three,  (vs, 
I.'*     It  was,  therefore,  in  the  dusk  of 


A   D.  30.1 


CHAP.  IV 


105 


4  Howbeit  many  of  them  which  heard  the  word  believed;   and 
the  number  of  the  men  was  about  five  thousand. 

5  ^  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and 
elders,  and  scribes, 

6  And  *•  Annas  the  high  priest,  and  Caiaphas,  and  John,  john\^aV«;  an* 
and  Alexander,  and  as  many  as  were  of  the  kindred  of  the  ^'*'^^' 
high  priest,  were  gathered  together  at  Jerusalem. 


the  evening  when  the  Apostles  were 
seized.  Thus,  says  Bengel,  their  faith 
was  sharpened. 

4.  Ilowbeit.  Notwithstanding  this 
pei'secution  of  the  Apostles  by  the 
Jewish  authorities,  which  was  calcu- 
lated to  keep  hack  many  from  joining 
them,  there  were  many  believers  in 
the  Word,  (the  Gospel,)  who  professed 
their  faith ;  and  thus  the  Church  of 
one  hundred  and  twenty,  (ch.  1:  15,) 
which,  at  Pentecost,  had  three  thous- 
and added,  and  still  others  daily,  (ch. 
2 :  47,)  was  increased  till  the  number  of 
the  members  amounted  to  five  thousand. 
This  was  probably  not  many  days  after 
the  Pentecost,  and  some  have  thought 
it  was  before  the  close  of  that  festival, 
Vtwt  see  ch.  2 :  47.  This  shows  the 
rapidly  increasing  numbers  of  the 
Church,  in  the  face  of  persecution. 
And  such  was  everywhere  the  history 
of  its  advance  in  the  first  centuries, 
proving  the  Divine  presence  and  power 
with  His  people.  ^  Of  the  men.  Of 
the  persom — the  members  ;  as  it  is  said, 
(ch.  1: 15,)  "the  number  of  the  names," 
and  in  ch.  2:  41,  "three  thousand 
souls."  Tf  Was — literally,  became,  or  had 
become;  and  not,  as  some  think,  that 
five  thousand  were  converted  at  this 
time. 

5.  The  Apostles  are  now  put  on  trial 
before  the  Sanhedrim,  the  highest  court 
of  the  nation,  as  soon  as  the  day  time 
arrived,  when  it  was  lawful  to  carry 
on  and  issue  a  trial  before  the  court. 
T  Their  rulers,  &c.  These  terms  to- 
gether, denote  the  different  classes  who 
made  up  the  Sanhedrim,  (vs.  15.)  See 
Matt.  2:4;  2(3:  59;  ch.  5:  21.  It  is 
oftener  written  "the  chief  priests,  with 
the  elders  and  scribes,"  (Mark  15:  1,) 
"chief  priests  and  elders,"  (vs.  23.) 
Luke  here  speaks  of  ^^  their  rulers,''  as 
though  writing  for  Gentiles,  and  mean- 


ing the  rulers  of  the  Jews.  The  term 
"rulers"  may  relate  to  the  court  in 
general,  and  the  two  following  classes, 
together  with  those  mentioned  in  vs.  6, 
will  then  denote  those  who  made  up 
the  court,  (see  Ezra  10:  8,)  all  of 
whom  were  ''rulers,"  (ch.  3:  17;  Luke 
24 :  20 ;  John  3:9.)  ^  Elders— Presby- 
ters. These  were  a  class  of  rulers  in 
the  synagogues,  some  of  whom  sat  in 
this  highest  court.  Elders,  as  a  class 
of  civil  and  church  officers,  had  been 
known  among  the  Jews  from  the  time 
of  the  Exodus.  They  are  called  "  eldera 
of  Israel,"  (vs.  8,)  Stephen  was  con- 
demned by  these,  (ch.  6:  12.)  Paul 
was  persecuted  by  these,  (ch.  23:  14, 
24;  25:  15.)  ^  Scribes.  Writers  and 
expounders  and  guardians  of  the  law. 
The  elders  were  the  representatives  of 
the  people,  and  the  scribes  were  the 
spiritual  leaders. 

6.  And  Annas.  This  man,  who  ia 
also  spoken  of  in  the  Gospel  by  Luke, 
(ch.  3:2,)  with  Caiaphas,  as  being 
both  of  them  high  priests,  was  prede- 
cessor of  the  latter,  and  his  father-in- 
law.  This  is  he  to  whom  our  Lord 
was  first  taken  at  his  trial,  (John  18 ; 
13,)  as  having  some  priority  of  rank. 
This  is  accounted  for  from  the  fact 
that  while  by  the  Jewish  law  the  office 
of  high  priest  was  held  for  life,  it  was 
shifted  at  pleasure  by  the  Roman 
authorities.  Hence,  while  but  one 
would  be  the  high  priest  in  the  Jewish 
view,  the  office  might  have  passed  to 
several  others  by  the  authority  of  the 
Romans,  who  deposed  and  appointed 
whom  they  pleased.  Here  Annas  is 
designated  as  the  high  priest,  (in  tho 
eye  of  the  Jewish  law  the  only  one,) 
while  Caiaphas  is  named  also,  as  hold- 
ing the  title  under  the  Romans.  Sea 
ch.  22  :  5,  notes.  ^  John  and  Alexander. 
These   were    relatives   of  Annas   ami 


106 


THE  ACTS  OF  TPIE  APOSTLES. 


[A  D.  30. 


7  And   when   they  had  set  them  in  the   midst,  the]; 
Mau°2i:23*'     askcd,  °  Bj  who,t  power,  or  by  what  name,  have  yo  done 

«K      IT.  .JT  .I'd  '  •' 


d  Luke  12  •  II 
12. 


this? 

8  "^Then  Peter,  filled  with  the  Holy  Ghost,  said  unto 
them.  Ye  rulers  of  the  people,  and  elders  of  Israel, 


Caiaphas,  and  must  have  been  well 
known ;  though  besides  this,  little  can 
be  said  of  them  with  certainty.  ^  The 
kindred.  Of  the  family  of  the  high 
priest,  "whose  ancestors  lately  enjoyed 
the  high  priesthood." — Grotius.  The 
attendance  of  so  many  persons  of 
eminent  station,  here  expressly  named, 
shows  the  excited  state  of  public  feel- 
ing ;  and  the  interest  felt  in  the  case 
personally  by  Annas  and  Caiaphas  is 
shown  by  the  fact  that  their  priestly 
line  were  all  summoned  to  attend. 
Five  sons  of  Annas  reached  the  high 
priesthood.  What  wonder  that  these 
two  men.  who  had  taken  such  a  con- 
spicuous part  in  the  death  of  Christ, 
were  agitated  now  by  the  preaching  of 
His  actual  Resurrection,  and  by  the 
fact  that  it  was  believed  by  increasing 
multitudes !  Some  take  yevovg  to  mean 
"■  order, ''^  instead  of  ^^ family."  So  Jo- 
sephus  uses  the  term.  In  this  case,  it 
would  refer  to  the  chief  priests — heads 
of  the  twenty-four  courses,  who  per- 
formed a  weekly  service  in  the  temple. 
These  formed  part  of  the  Sanhedrim, 
(Matt.  26  :  3  ;  ch.  5 :  24.)  ^  At  Jeru- 
galem.  This  was  formerly  the  only 
place  where  this  court  sat.  But  just 
prior  to  the  time  of  our  Lord,  the 
increase  of  crime  was  so  great  that  the 
court  was  removed  from  place  to  place. 
(See  Lightfoot.)  Others  suppose  that 
this  refers  to  the  summoning  of  some 
members  from  the  neighboring  towns, 
on  this  occasion. 

7.  In  the  midst.  The  Apostles  were 
placed  in  open  court,  before  the  San- 
hedrim and  the  people.  The  court 
itself  sat  on  an  elevated  platform  in  a 
semicircle.  The  lame  man  was  with 
the  Apostles,  (vs.  14. )  ^  By  what  power. 
The  term  here  used  ia  that  commonly 
rendered  miracle,  and  refers  to  the 
efficacious  power.  The  fact  of  the 
wonderful  cure  was  admitted.  The 
fact  that  it  was  by  some  preternatural 


power  is  implied  in  this  questioning. 
If  they  should  answer  that  it  was  by 
Divine  Power,  then  they  would  be 
challenged  to  prove  their  commission, 
as  it  was  the  business  of  the  Sanhedrim 
to  try  the  pretensions  of  all  such  as 
claimed  a  Divine  mission.  If,  however, 
this  was  not  the  claim,  it  would  havo 
been  ascribed  to  sorcery,  and  thus  the 
Apostles  would  have  been  condemned 
to  the  severest  penalty  of  the  law.  A 
similar  question  was  put  to  our  Lord, 
(Matt.  21  :  23.)  ^  By  what  name. 
Supposing  it  to  have  been  done  by 
sorcery,  then  they  would  ask,  *'  By  the 
invoking  or  pronouncing  of  what  magi- 
cal name  it  had  been  done."  The 
Jews  were  familiar  with  such  a  magical 
use  of  the  names  of  the  patriarchs  or 
of  God,  in  their  exorcisms.  They 
knew  that  this  deed  had  been  done  in 
the  name  of  Jesus,  but  they  accused 
Jesus  of  casting  out  devils  by  Beelze- 
bub, and  they  meant  to  insinuate  that 
it  was  likewise  with  the  Apostles. 
^  This.  Not  the  teaching  or  the 
preaching  of  the  Resurrection,  but  the 
miracle  is  here  meant.  See  vss.  9,  10. 
The  pronoun  "ye"  is  emphatic.  This 
is  the  very  question  that  will  bring 
out  the  choicest  truth,  (vs.  10.)  So 
assaults  upon  the  Church  have  brought 
the  truth  out  in  fuller  light  and  force, 
as  the  Romish  errors  brought  out  the 
Epistle  to  the  Romans  and  Galatiana 
to  be  more  studied  and  prized  and 
published. 

8.  Filled  with  the  Holy  Ghost.  This 
phrase  refers  always  to  a  special 
miraculous  gift  of  the  Spirit.  See  ch 
2 :  4.  The  Apostles  had  been  promised 
such  an  inspiration  whenever  they 
should  be  thus  arraigned  before  rulera 
for  Christ's  sake,  (Luke  12:  12;  21: 
14,  15;  Mark  13:  11.)  ^  Ye  rulers  of 
the  people.  This  is  the  ancient  title  of 
the  high  court  of  the  Jews ;  and  th« 
Apostle  acknowledges  their  authority. 


A.  D.  30.] 


CHAP.  IV. 


107 


9.  If  we  this  day  be  examined  of  the  good  deed  done  to  the  impo- 
tent maa^  by  what  means  he  is  made  whole ; 

10  Be  it  known  unto  you  all,  and  to  all  the  people  ot 
Israel,  nhat  by  the  name  of  Jesu.«  Christ   of  Nazareth^  «ch.s:6-ic. 
whom  ye  crucified,  ''whom  God  raised  from  the  dead,  even  Z^^-^^^*. 
by  him  doth  this  man  stand  here  before  you  whole. 


and  calls  them  'rulers"  also,  (and 
"builders,"  vs.  11,)  and  refers  to  them 
under  this  name,  ( vss.  26,  27.)  ^  Elders  i 
of  Israel.  These  were  anciently  the  ] 
heads  of  the  tnbes — "  the  chiefs  of  the 
fathers  of  the  children  of  Israel" —  j 
called  Presbyters,  who  were  "rulers 
of  the  people"  from  the  beginning,  (Ex. 
12 :  21.)  This  high  court  of  the  Jewish 
nation,  called  the  Sanhedrim,  consisted 
of  seventy  (or  seventy-two)  persons  of 
rank — made  up  chiefly  of  the  chief 
priests  of  the  twenty-four  courses  who 
served  weekly  in  the  temple :  and  of 
elders  or  presbyters,  the  most  ancient 
class  of  officers  among  the  Jews  ;  and 
of  scribes — the  law^yers,  writers  and 
teachers  of  the  law, 

9.  Jf  ive,  &c. — as  though  it  were 
scarcely  credible.  Or  rather.  Since  we 
are  this  day  called  to  account.  The  par- 
ticle "  if"  is  sometimes  used  in  this 
eense.  "  I,  if  I  be  lifted  up  " — not  im- 
plying doubt,  but  rather  conveying  the 
idea  of  certainty.  So  Eph.  3:2,"  If 
ye  have  heard" — rather,  *■  S'aice,  or  as 
surely  as  ye  have  heard."  The  term 
here  rendered  "e-canuned"  means  called 
U)  account,  as  a  defendant  or  witness. 
See  12:  19;  28:  18.  ^  Of  the  good 
deed — iipon,  or  in  respect  to  a  good  deed. 
It  could  not  be  denied  that  it  was  "  a 
good  deed " — and  as  it  was  done  to  an 
impotent  (weak,  disabled,)  man,  what 
fault  could  be  found  with  them  for  this  ? 
Yet  they  pretended  only  to  inquire  by 
virtue  of  their  authority  as  the  spirit- 
ual guardians  of  the  people,  by  what 
means  they  had  done  this.  Literally, 
in  what  — whereby  —  in  possession  of 
what  preternatural  power.  ^  Ue.  This 
o/je— emphatic.  The  man  was  present 
in  company  Avith  the  Apostles,  vs.  14. 
OiBKRVE. — Modern  infidelity  goes  be- 
yond the  Sanhedrim,  and  denies  the 
po?3ibilit^  of  the  miracle. 

10.  Be  it  known,  &c.     This   is  the 


bold  stand  that  Peter  now  takes.  The 
very  man  who  at  the  trial  of  his  Lord 
was  so  afraid  as  to  deny  Him  at  the 
questioning  of  a  maid — the  man  who 
declared  with  an  oath  that  he  did  not 
know  Him — now  does  not  shrink  before 
this  high  court  of  inquisition,  but  most 
boldly  in  the  face  of  all  the  danger 
confessed  his  Lord,  and  denounced 
these  judges  as  His  murderers.  Ob- 
serve.— This  was  because  Christ  had 
looked  upon  Peter  with  a  converting 
look — because  Christ  had  not  denied 
Peter.  Now  Simon  proves  himself  a 
rock.  If  To  all  the  people.  Peter,  in 
addressing  the  court,  remembered  that 
he  was  preaching  Christ  to  the  nation 
\fiiom  they  represented.  He  was  the 
Apostle  of  the  circumcision.  ^  By  the 
name.  They  had  asked  by  what  name 
this  miraculous  cure  had  been  wrought. 
He  replies,  by  the  name  of  Jesus.  They 
had,  by  their  own  question,  implied 
that  it  must  be  a  powei-ful  name,  un- 
less they  could  think  of  a  Satanio 
miracle.  (Matt.  12  :  24.)  And  as  the 
Jewish  prophets  were  required  to  work 
their  miracles  in  the  name  of  the  true 
Jehovah,  this  declaration  of  Peter 
would  be  understood  as  claiming  Jesua 
Christ  to  be  Jehovah,  which  the  Sanhe- 
drim would  pronounce  to  be  false.  See 
ch.  3  :  6-1 G,  where  Peter  professes  to 
work  by  the  power  of  this  name  alone. 
Peter  uses  this  very  title  and  name  of 
Jesus  in  the  act  of  healing,  vs.  6.  He  is 
"  Jesus,"  as  Saviour — "  Christ,"  as  the 
Messiah  of  the  Jews,  predicted  in  the 
Old  Testament,  and  He  is  "o/  Naza- 
reth," as  the  despised  name  which  fol- 
lowed Him  to  the  cross,  but  which  ia 
thus  to  be  glorified.  Yet,  as  the  San- 
nedrim  denied  that  Jesus  was  the  Chrisr, 
or  Messiah,  this  profession  would  be 
very  ofiensive  to  them.  ^  Whom  ye  cru- 
cified. Peter  now  brings  home  to  them 
their  own  guilty  part  in  the  crucifixion. 


108 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


LPs.  118:22. 
».  28:16. 


ft  Matt.  1 :  21. 
ch.  10:43. 
ITim.  2:5,6. 


11  «Tliis  is  the  stone  which  was  set  at  naught  of  you 
builders,  which  is  become  the  head  of  the  corner. 

12  ^Neither  is  there  salvation  in  any  other:  for  there 
is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved. 


They  were  the  persecuting  leaders  excit- 
ing the  people,  and  urging  Pilate  to  pro- 
nounce the  sentence.  These,  therefore, 
■were  responsible  for  this  bloody  deed — 
tke  most  opposite  to  their  ^^ good  deed." 
^  Whom  God  raised.  Peter,  in  the  face 
of  the  Sadducees,  further  declares  the 
glorious  fact  of  Christ's  Resurrection. 
This  would  prove  that  Jehovah,  the  God 
whom  they  acknowledged,  had  owned 
Christ  and  His  work.  And  this,  of 
course,  would  prove  them  "  guilty  be- 
fore God."  Observe. — He  had  al- 
ready charged  this  crime  upon  the 
people,  ch.  2  :  23  ;  8 :  14,  15.  Now  the 
questioning  of  the  Sanhedrim  gives 
Lim  opportunity  to  expose  their  crimi- 
nality as  prime-movers  in  the  death  of 
Christ.  ^  By  Ilim.  Or  by  this  (name,) 
yet  the  next  verse  continues  the  refer- 
ence, and  shows  it  to  be  Christ  Himself. 
Of  course  it  was  not  by  IBs  name,  as 
having  any  magical  charm,  but  by 
Himself  that  the  miracle  was  wrought. 
11.  This  [Jesus)  is  the  Stone  re- 
ferred to  in  Psalm  118  :  22.  The  pas- 
sage had  already  been  cited  by  Christ 
as  applying  to  Himself.  See  Matt.  21 : 
42,  Notes.  It  is  quoted  or  referred  to 
in  the  New  Testament  as  referring  to 
Christ,  Eph.  2  :  20 ;  1  Peter  2  :  4-6. 
Peter  inserts  vfiuv — "  of  you  " — as  his 
inspired  interpretation  and  application 
of  the  prophecy  herein  fulfilled.  ^  Of 
you  builders — the  builders.  The  priests 
and  the  scribes  were  by  their  office  ap- 
pointed to  be  the  builders  of  the  Jewish 
Church:  to  teach  the  people  the  true 
religion,  and  to  attend  to  the  watch  and 
care  of  the  Church,  as  the  Apostles  and 
Christian  ministry  were  to  do  under 
the  New  Testament.  Yet  these  Jewish 
leaders  had  set  at  naught,  repudiated^ 
Christ  as  the  foundation  Stone,  on 
■which  alone  the  Church  could  be  built. 
Tills  explains  His  humiliation,  at  which 
tliey  stumbled.  ^  Head  of  the  corner. 
Though  these  officers  of    tie   Jewish 


Church  and  people  rejected  Christ  and 
refused  to  build  upon  Him,  He  had  be- 
come the  corner  stone — the  "  chief  cor- 
nerstone"— as  the  key-stone  at  the  cci- 
ner,  on  which  both  walls  rest,  and  which 
holds  the  whole  building,  and  without 
which  it  must  fall,  vs.  12.  Peter,  in 
his  Epistle,  dwells  upon  this  only 
foundation,  in  the  sense  in  which  it  is 
expounded  in  the  next  verse;  Their 
rejection  of  Christ  went  to  prove  Him 
to  be  the  true  stone  prophesied.  ' '  Thia 
Jesus"  is  that  stone,  which,  as  the 
prophets  foresaw,  '*you  builders"  have 
rejected  as  a  refuse  sione.  See  Isa. 
28:  16  ;  Rom.  9  :  33.  Observe.— (1) 
God's  gracious  purposes  cannot  be 
frustrated  by  wicked  men  or  devils. 
He  will  save  whom  He  wills.  (2) 
Christ's  humiliation  was  no  good  ground 
of  objection  to  His  claims,  for  Ilis  ex- 
altation followed. 

12.  'Salvation.  Literally,  the  salva- 
tion. This  Jesus  is  the  author  of  all 
salvation.  The  miraculous  cure  of  the 
body  is  only  the  lower  department  of 
His  salvation — only  points  to  the  high- 
er work  of  healing  the  soul.  The  sal- 
vation which  is  above  all,  is  by  Him 
alone  and  not  any  other.  The  mira- 
cles of  Christ  and  His  Apostles  were 
redemptive  acts.  They  delivered  men 
from  calamities  which  they  were  suf- 
fering by  the  fall :  and  they  were  also 
designed  to  point  them  to  a  higher  de- 
liverance from  sin  and  death  and  hell. 
The  salvation  proclaimed  by  Jesus  com- 
prehends all  deliverance,  and  will  at 
length  restore  all  the  ruins  of  the  fall — 
banish  all  sickness,  sorrow  and  want 
as  the  fruit  of  sin — so  that  to  the  be- 
liever there  shall  be  no  more  pain.  Rev. 
21  :  4  ;  22 :  3.  His  name  was  called 
Jesus  because  He  should  save  His  peo- 
ple from  their  sins — in  their  power  and 
consequence.  This  declaration  of  the 
Apostle  was  intended  to  cut  off  their 
vain  theories,  and  their  hopes  of  somo 


A.  D.  30  ] 


CHAP.  IV. 


i09 


13  ^  Now  when  they  saw  the  boldnesa  of  Peter  and 
John,  *and  perceived  that  they  were  unlearned  and  igno-  {^"'"jr^ 
rant  men,  ihey  marvelled ;  and  they  took  knowledge  of 
them,  that  they  had  been  with  Jesus. 


other  Messiah.  Tf  For.  The  reason  is 
given  why  the  great  salvation  is  placed 
so  exclusively  in  the  hands  of  Christ. 
T[  None  other  name.  They  had  asked 
the  question,  "  6y  whose  i.ame'^  this 
work  had  been  done  ?  He  here  declares 
that  there  is  none  other  name  under  heav- 
en, (than  this  of  Jesus  Christ,)  which 
is  given  (by  God,)  among  men  whereby 
(it  is  necessary  in  the  Divine  plan  that) 
we  must  be  saved,  (from  sin  and  death 
and  hell.)  This  points  them  to  their 
own  Scriptures,  where  God's  plan  of 
ealvation  is  revealed  and  Christ's  name 
is  clearly  given,  and  to  the  prophecies 
of  the  Messiah  which  Jesus  so  clearly 
fulfilled  in  Himself.  The  inference  was 
as  Christ  Himself  urged  it,  "  Search  the 
Scriptures ;  for  in  them  ye  think  ye 
have  eternal  life ;  and  they  are  they 
wiiich  testify  of  Me."  (John  5  :  39.) 
It  is  repeatedly  declared  in  the  Scrip- 
tures that  there  is  no  salvation  possible 
to  men  except  by  the  mediation  of  Je- 
sus Christ.  Paul  shows  this  in  his 
Epistle  to  the  Romans,  that  neither  the 
highest  effort  of  Gentile  learning,  nor 
the  covenant  privilege  of  the  Jews,  could 
procure  for  any  man  salvation.  It  was 
by  Christ  Jesus  alone.  Observe. — (1) 
Christ  is  the  only  Saviour,  for  no  other 
has  been  provided  by  God — there  is 
none  other  name  which  is  given — none 
in  all  the  earth.  (2)  Unless  we  are 
willing  to  be  saved  on  the  foundation 
provided  by  God,  we  must  be  lost  for- 
ever. See  John  3  :  16  ;  17  :  4  j  1  Cor. 
3:5;  Gal.  1:4;  2  :  20  ;  Eph.  1 :  22 ; 

5  :  25  ;   1  Tim.  2:0;  Rom.  5  :  15-18 ; 

6  :  23 ;  2  Cor.  9  :  15.  (3)  The  Jews 
hoped  to  be  saved  by  the  name  of  Abra- 
ham, whose  lineal  descendants  they 
claimed  to  be,  (John  8  :  33-39,)  or  of 
Moses,  in  whose  religion  they  boasted 
and  trusted,  (John  6  :  45,  46,)  but 
Abraham  and  Moses  pointed  all  along 
to  Christ.  John  8  :  56.  (4)  How  im- 
portant to  preach  the  Gospel  to  everj' 
creature. 


13.  When  they  saw.  That  is — ^lit., 
perceiving  from  their  whole  manner, 
and  especially  from  this  outspoken  pro- 
fession of  Jesus  in  the  face  of  all  oppo- 
sition. ^  The  boldness.  This  terra 
means  openness  and  freedom  of  speech— 
without  restraint  from  fear.  ^  Un~ 
learned — lit..  Unlettered.  Rather — Un- 
educated [in  Rabbinical  ktiowledge.) 
They  noticed  from  their  mode  of 
speech,  that  they  were  not  brought  up 
in  the  Rabbinical  schools.  They  did 
not  show  the  modes  of  thought  and 
doctrine  and  speech  peculiar  to  the 
Jewish  doctors.  The  term  here  used 
does  not  necessarily  mean  illiterate,  but 
without  professional  education.  ^  Ig- 
norant. This  term  is  not  rightly  trans- 
lated. It  means  literally,  private  men,  ^ 
in  distinction  from  oublic  men — as 
magistrates — public  teachers.  It  means 
also,  men  of  humble  station — not  great, 
wealthy,  or  honored.  It  was  evident 
that  these  men,  though  able  to  speak 
so  freely  and  so  well,  had  not  received 
their  learning  in  the  ordinary  way,  and 
the  Sanhedrim  could  not  understand 
how  they  should  know  so  much  and 
speak  so  fluently  about  the  law  and  the 
prophets,  without  any  formal  training 
in  the  Rabbinical  schools,  which,  in 
their  view,  was  the  only  way  to  know- 
ledge. This,  therefore,  puzzled  them. 
^  Theg  marveled.  Instead  of  taking 
severe  measures  against  the  Apostles, 
i  they  were  set  to  wondering  by  Peter's 
remarkable  discourse.  And,  as  Meyer 
has  said,  "their  wonder  sharpened 
their  recollection."  ^  Took  knowledge 
of  them.  Rather,  they  recognized  them. 
"  In  their  astonishment  and  while  their 
attention  was  the  more  aroused,  they 
recollected  having  seen  both  of  them  in 
the  company  of  Jesiis."  For  these 
were  the  two  Apostles  who  were  pre- 
sent in  the  judgment-hall  when  Jesas 
was  tried  before  this  same  Sanhedrim, 
(John  18  :  15,  16.)  It  suddenly  occurs 
to  them  that  they  had  seen  them  theto. 


no 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


/sch.3:ii.  -^^  And  beholding  the  man  which  was  healed  *  standing 

with  them,  they  could  say  nothing  against  it. 

15  But  when  they  had  commanded  them  to  go  asido 

out  of  the  council,  they  conferred  among  themselves, 
u,iu>ii,«.  1(3  Saying,   »What   shall  we  do   to   these    men  ?    for 

that  indeed  a  notable  miracle  hath  been  done  by  them  is 
mch.3:9,io.     a  manifest  to  all  them  that  dwell  in  Jerusalem;  and  we 

cannot  deny  if. 
17  But  that  it  spread  no  further  among  the  people,  let  us  straitly 
threaten  them,  that  they  speak  henceforth  to  no  man  in  this  name. 


T[  That  they  had  been — that  they  were 
in  company  with  Jesus  on  that  occa- 
sion of  His  trial. 

14.  Not  only  the  open  and  bold  free- 
dom of  the  Apostle's  discourse,  but  the 
presence  of  the  healed  cripple  as  a 
living  witness  for  the  miracle,  restrain- 
ed the  Sanhedrim  ;  for  they  could  not 
deny  the  facts,  and  they  had  reason  to 
fear  the  people.  They  had  marveled 
in  like  manner  at  Jesus :  **  How  know- 
eth  this  man  letters,  having  never 
learned,"  John  7  :  15.  What,  then, 
could  they  say  or  do  against  this  de- 
monstration? They  did  not  pretend 
to  deny  the  possibility  of  a  miracle  in 
the  nature  of  things,  as  modern  skep- 
tics do.  And  they  surely  were  the 
men  who  had  every  opportunity  to 
know  whether  it  was  an  imposture  or 
not.  How  readily  would  they  have  so 
declared,  if  there  had  been  even  the 
shadow  of  a  doubt  about  the  reality. 
The  cured  man  had  probably  come  vol- 
untarily to  testify  on  their  behalf.  It 
•was  an  admitted  principle  that  a  mira- 
ele  like  this  was  satisfactory  evidence 
of  a  Divine  commission.  This  was  the 
highest  proof  they  were  authorized  to 
require.  Observe. — It  is  here  record- 
ed that  with  all  their  bitter  enmity  and 
their  talent  at  perversion,  as  shown  in 
the  case  of  our  Lord,  these  Jewish 
rulers  could  say  nothing  against  this 
miracle.  Shall  they,  then,  yield  to  the 
faith,  and  join  themselves  to  the  follow- 
ers of  the  despised  Nazarene  ?  The 
high  court  c^the  Jewish  nation  is  now 
to  decide  and  take  action  upon  the  in- 
fant cause  of  Christianity.  How  im- 
portant the  result ! 

15,  16.  These  rulers  confer  together, 


as  to  what  they  shall  do.  They  would 
not  have  their  misgivings  known  to  tho 
Apostles.  Hence  they  orderod  them 
to  go  out  of  the  council — literally,  tht 
Sanhedrim.  It  was  open,  however,  to 
others,  who  would  report  what  they 
heard  as  Luke  has  here  reported  it, 
though  Luke  received  his  report  from 
the  Holy  Spirit  also.  Instead  of 
inquiring,  *'  What  shall  we  do  to  bo 
saved  ?"  they  ask  each  other,  '*  What 
shall  we  do  to  these  menV^  They  could 
either  scourge  and  imprison  them,  or 
forbid  them  to  preach  any  further. 
Their  chief  object  was  to  prevent  their 
increasing  influence  with  the  people ; 
and  it  would  seem  that  alread}^  the 
Apostles  had  so  far  gained  public  con- 
fidence as  that  the  Sanhedrim  wera 
restrained  from  adopting  violent  mea- 
sures. 1[  A  notable  miracle  —  rather, 
a  notorious,  wcll-knoicn  dgn.  The  term 
rendered  miracle  here  means  sign,  and 
is  used  of  a  miracle  as  a  sign,  a  token 
of  the  Divine  presence  and  power. 
These  rulers  admit  that  hero  was  a 
confessed,  undisputed  miraclo  «vrought 
as  a  proof  of  the  Divine  authority.  It 
sealed  the  Divine  commission  of  those 
who  wrought  it.  This  confession  ia 
most  strongly  expressed  here.  That 
the  miracle  was  a  sign  was  well  kn.>wn 
— was  manifest  to  the  whole  popula- 
tion, and  that  it  was  vain  to  attempt 
any  denial  of  the  fact.  ^  Camiot — lit., 
We  are  not  able  to  deny  it.  This  implies 
that  they  would  have  been  glad  to  deny 
it  against  all  the  evidence,  if  the;v 
could  have  any  hope  of  succeeding. 

17.  After  these  admissions  were 
made  to  each  other  by  tho  members  of 
the  court,  they  concluded  upon  a  milde; 


A.  D.  30.] 


CHAP.  IV. 


Ill 


18  "And  they  called  them,  and  commanded  them  not  "u^f^ 
b  speak  at  all  nor  teach  in  the  name  of  Jesus. 

19  But  Peter  and  John  answered  and  said  unto  them, 

*  Whether  it  be  right  in  the  sight  of  God  to  hearken  unto  o<=^-5: 
you  more  than  unto  God,  judge  ye. 

20  PFor  we  cannot  but  speak  the  things  which  **  we  f.'^g^/ = 
have  seen  and  heard. 


gcU.  22:15, 
IJoiin  1:1,3. 


course  as  the  wiser  one,  hoping  to  gain 
the  important  eud  of  hushing  up  the 
matter.  ^  Tkat  it  spread  no  further,  &c. 
This  must  refer  to  the  doctrine  which 
the  Apostles  preached,  as  the  miracle 
was  already  known  throughout  the 
city,  (vs.  16.)  The  term  here  rendered 
♦'  spread''  is  applied  to  the  spread  of  a 
gangrene.  See  2  Tim.  2  :  17.  The 
object  of  the  Sanhedrim  was  to  suppress 
their  teachings  in  the  name  of  Christ. 
T[  Straitly — severely.  Literally,  Let  us 
threaten  them  with  a  threat.  That  is, 
according  to  a  common  Hebrew  idiom, 
Let  us  severely  threaten  them.  ^  Speak 
henceforth  to  no  man.  This  was  the 
command  which  they  would  warn  them, 
with  special  threats,  not  to  disobey. 
They  were  anxious  that  nothing  more 
should  be  spoken,  in  this  name  of  Jesus, 
to  a?iy  7nan,  lest  any  one  should  be 
converted  to  that  faith,  and  thus  the 
doctrine  should  further  spread  among 
the  people. 

18.  They  command  thera  most  strict- 
ly not  to  speak  (familiarly)  at  all,  nor 
teach — shutting  off  any  and  all  discourse 
that  should  have  this  name  of  Jesus 
for  the  subject  or  object.  Observe. — 
That  "onZy  name''  given  for  men's  salva- 
tion, these  religious  rulers  would  utterly 
suppress.  These  were  the  Papists  of 
that  day. 

19.  This  reply  of  the  Apostles  shows 
the  strong  ground  which  they  took — 
that  as  God  spake  by  the  miracle,  this 
court,  however  authorized,  had  no  right 
to  contradict  God.  It  was  the  business 
of  the  Sanhedrim  to  inquire  whether 
those  speaking  produced  any  miracu- 
lous sign  of  their  Divine  authority. 
And  their  right  extended  no  further. 
They  could  not  suppress  any  doctrine 
«7hich  God  thus  attested.  "  Even  Ba- 
laam bore  witness  to  the  truth  wiich 


Numbers  3  :  18.)  And  so  even  a 
"  dumb  ass"  had  a  right  to  speak,  if 
commissioned  by  God.  ^  Whether  it  be 
right.  The  Apostle  put  the  question  to 
these  rulers  as  to  the  right  of  their  po- 
sition ;  and  the  question  turned  upon 
this,  whether  the  Sanhedrim  were  su- 
perior to  God  Himself.  Observe. — 
We  are  commanded  to  be  subject  to  the 
powers  that  are  in  office,  (Rom.  13  : 
1,)  and  those  who  were  in  Moses' 
seat  were  to  be  obeyed.  (Matt.  23  :  2. ) 
But  here  was  a  miraculous  witness 
against  the  rulers,  authorizing  disobe- 
dience, according  to  a  clear  rule  laid 
down  in  Scripture.  This  was  the 
Apostle's  bold  claim  to  private  judg- 
ment and  liberty  of  conscience,  not 
against  God's  truth,  but  for  God's 
truth  as  most  undeniably  attested.  In 
their  case  there  could  be  no  doubt. 
They  were  put  beyond  any  uncertainty 
as  to  the  truth  and  the  right.  It  was 
so  clear  that  even  the  rulers,  on  their 
own  professed  principle  of  judging  for 
God,  ought  to  have  readily  yielded. 
Observe. — The  strongest  and  most  un- 
deniable evidence  is  required  to  war- 
rant our  disobedience  to  the  rulers. 

20.  For.  They  give  the  sufficient 
reason.  Literally — "  We  (emphatic;,) 
are  not  able  not  to  speak  the  things  ichich 
we  have  seen  and  heard."  These  Apostles 
had  seen  such  clear  proof  of  the  Divin- 
ity of  Jesus  Christ,  and  had  heard  such 
direct  commands  to  preach  in  His  name, 
that  they  could  not  do  otherwise  than 
go  forward.  They  had  the  firmest  con- 
viction and  determination.  Observe. 
— (1)  This  was  every  way  diflferent 
from  a  fanatical  zeal  in  publishing  one'a 
own  notions — claiming  Divine  author- 
ity without  any  Divine  signs,  or  incon- 
testible  evidence  from  God's  word.  (2) 
The  Bible,  and  the  Bible  alone,  is  tha 
religion  of  Protestants      No  power  of 


112 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30 


rMatt.  21^36, 
Lukei;0:6.19, 
Rud22:2. 
rh.  5 :  26. 
«ch.  3;:,  8. 


"21  So  when  they  had  further  threatened  tliem,  they  let 
them  go,  finding  nothing  how  they  might  punish  them, 
•■  because  of  the  people  :  for  all  men  glorified  Grod  for  ^that 
which  was  done. 

22  For  the  man  was  above  forty  years  old,  on  whom 
this  miracle  of  healing  was  shewed. 
<ch.  12:12.  23  ^  And  being  let  go,  Hhey  went  to  their  own  com- 

pany, and  reported  all  that  the  chief  priests  and  elders  had 
said  unto  them. 


Church  or  State  has  any  right  to  bind 
the  conscience,  or  compel  men  to  a  be- 
lief or  subscription  of  any  creed  or 
confession.  Yet  no  man  has  a  right  to 
exercise  his  faith  or  private  judgment 
in  a  way  to  interfere  with  others,  or 
disturb  the  peace  of  society.  Nor  is 
any  one  at  liberty  to  put  his  private 
judgment  in  the  place  of  God's  revealed 
•will.  Yet  for  this  he  is  to  answer  to 
God.  No  one  can  plead  for  flagrant 
social  sins  against  tlie  Decalogue  that 
these  are  part  of  liis  religion— as  Mor- 
monism,  or  Papal  oppressions — because 
these  interfere  with  the  rights  of  others 
and  with  the  plain  law  of  ten  com- 
mands. Hence,  we  do  not  dispute  the 
right  of  Papists  or  Mormons  to  hold 
their  own  religious  views  unmolested 
by  the  laws  of  the  land  ;  only,  we  op- 
pose their  system  so  far  as  it  has  po- 
litical ends  under  the  guise  of  religion, 
and  so  far  as  it  aims  to  set  at  naught 
the  law  of  God  in  a  system  of  author- 
ized iniquity.  Observe. — The  true 
Christian  cannot  do  otherwise  than 
speak  for  God.  And  the  ministers  of 
Christ,  like  Paul,  feel  "  Wo  is  me,  if  I 
preach  not  the  Gospel."     Amos  3  :  8. 

21.  They  added  further  threatenings 
than  in  vs.  18,  and  then  they  let  them 
go  free,  not  because  they  were  recon- 
ciled to  them,  much  less  because  they 
were  converted  to  their  doctrine ;  but 
because  they  were  unable  safely  to 
take  severe  measures,  findiiig  nothing 
how  (on  what  lawful  ground,  or  on 
what  pretense,)  they  might piinii,h  them; 
because  of  the  pbople,  (lest  the  populace 
should  rise  up  against  the  rulers,) 
fcr  (the  miracle  was  so  manifest  and 
fo  well  known  and  so  glorious,  that) 
»U  (the  people)  glorified  G^d  ^or  that 


ivhich  was  done;  and,  therefore,  would 
be  ready  to  take  the  part  of  the  Apos- 
tles against  their  persecutors.  Mark 
12  :  12 ;  ch.  2  :  47.  BengeL  here  re- 
marks that  "the  people  are  often  wiser 
than  their  rulers.^' 

22.  The  miracle  was  so  great,  and 
created  so  much  sensation,  because  it 
was  the  cure  of  a  man  more  than  forty 
years  old,  who  had  been  a  cripple  from 
his  birth.  Besides,  the  man  had  been 
well  known  among  the  people  during 
most  of  this  time.  It  is  plain  that  the 
Sanhedrim  themselves  recognized  him 
as  one  whom  they  had  seen  daily  at 
the  temple  during  many  years.  Be- 
sides, it  is  fair  to  suppose  that  all  pos- 
sible means  had  been  resorted  to  du- 
ring so  long  a  period,  and  therefore 
that  it  was  the  cure  of  a  hopeless  case. 
Further,  all  human  cures  could  at  best 
have  been  only  very  gradual.  This 
was  immediate  and  by  a  word.  \  On 
lohom  this  miracle  of  healing  tvas  shewed. 
Rather,  to,  or  upon,  whom  this  miracle 
had  occurred. 

23.  The  Apostles,  as  soon  as  they 
were  released,  went  to  their  oicn,  (peopU 
— company,)  that  is,  to  the  circle  of  the 
Christian  brotherhood,  as  in  ch.  24  :  23. 
See  ch.  2  :  44,  45.  The  whole  Chris- 
tian assembly  of  thousands  would, 
of  course,  be  very  deeply  interested  in 
the  trial  of  these  their  leaders,  and 
would  naturally  all  be  awaiting  the  re- 
port. We  need  not  suppose  that  all 
the  membership  were  actually  togethej 
at  the  same  time,  but  they  were  rep- 
resented there.  ^  Reported.  Though 
these  Apostles  were  decided  upon  their 
own  coui'se,  they  wish  to  make  known 
to  the  assembled  Church  all  that  had 
been   said  and  done   to  them  in  tbti 


A  D.  30] 


CHAP.  IV. 


Ill 


2-i  Aod  when  they  heard  that,  they  lifted  up  their  voice 
to  God  with  one  accord,  and  said,  Lord,  ''thou  art  God,  "^ 
which  hast  made  heaven,  and  earth,  and  the  sea,  and  all 
that  in  them  is  : 

25  Who  by  the  mouth  of  thy  servant  David  hast  said, 
'Why  did  the  heathen  rage,  and  the  people  imagine  vain  *^* 
things  ? 


Kini*  It-.Vtt 


court,  for  as  they  all  had  one  interest, 
their  decision  and  action  ought  to  be 
the  same.  The  Sanhedrim  is  here 
called  "the  chief  priests  and  elders." 
The  Church,  as  an  organized  body,  is 
here  called  their  (the  Apostles')  oivn, 
(people.) 

24.  The  Prayeb  of  the  Church 
UNDER  Persecution.  The  Apostles 
and  members  doubtless  looked  upon  this 
threatening  as  a  symptom  of  that  deep- 
seated  opposition  which  the  rulers 
would  make  against  the  Church.  It 
was  no  incidental  outbreak.  Here 
was  a  significant  and  severe  threat  of 
what  was  to  be  expected,  unless  they 
would  utterly  and  at  once  abandon  the 
cause  of  Christ  It  was  the  kingdom 
of  darkness  arraying  itself  against  the 
kingdom  of  light.  It  is  a  declaration 
of  war  on  the  part  of  the  powers  of 
this  world  against  the  Church  of  Christ. 
HoAV  natural,  then,  that  they  should 
recur  to  the  Second  Psalm,  in  which 
this  very  condition  of  the  Church  is 
prophetically  set  forth.  It  is  suppos- 
ed that  the  whole  Church  sang  the 
words  of  the  second  Psalm,  and  prayed, 
and  that  then  Peter  made  an  applica- 
tion of  the  Psalm  to  their  present  case, 
in  the  words  here  recorded.  It  is  plain 
that  some  one  led  them  in  prayer,  in 
which  all  the  assembly  joined.  It  is 
paid,  "  They  lifted  up  their  voice" — one 
voice  leading  many  hearts — "  ivith  one 
accord."  If  Lord. —  dearrora.  From 
this  word  we  have  the  English  word 
despot.  It  refers  to  absolute,  uncon- 
trolled dominion.  It  is  applied  to 
God,  Luke  2  :  29  ;  Rev.  6:10;  Jude 
4— and  to  Christ  by  Peter,  2  Peter  2  : 
1.  The  prayer  addresses  Jehovah  as 
the  absolute  Governor  of  the  universe, 
ftnd  above  all  earthly  rulers.  The 
#ftme  God  who  made  the  world  has 
10* 


prophesied  of  Christ,  and  provided 
against  rill  His  enemies.  Observe.— 
"  The  Creator  of  the  universe  is  He 
who  has  effected  the  redemption  of  His 
people,  and  directly  presides  in  the 
government  of  the  Church.  This  is  a 
truth  which  lies  at  the  foundation  of 
Christianity,  and  is  opposed  to  Saddu- 
ceeism,  Epicureanism  and  modern  Pan- 
theism." —  This  passage  is  taken  from 
Psalm  146  :  6;  corap.  Rev.  14  :  7. 
They  first  ascribe  to  God  all  power 
and  glory  in  all  His  created  dominions. 
Observe. — (1)  The  safetyof  the  Church 
is  not  in  human  helpers,  but  in  a  cov- 
enant God.  Nor  is  its  peril  so  much 
from  most  fierce  and  powerful  opposi- 
tions of  men,  as  from  unbelief  and 
prayerlessuess  of  the  members.  (2)  The 
absolute  sovereignty  of  God  is  our 
ground  of  hope  and  comfort — that  He 
can  do  as  He  please,  unhindered  by 
Satan  and  his  helpers — and  we  know 
that  His  will  is  "  good-will  to  men" 
in  the  Gospel. 

25.  Who  by  the  mouth.  This  refers 
to  the  second  Psalm,  which  was  ad- 
mitted by  all  the  ancient  Jewish  Rab- 
bis to  refer  to  the  Messiah,  ('^  Kiss  the 
Son,"  &c.,)  and  modern  German  wri- 
ters cannot  deny  the  reference. — Meyer, 
Be  Weiie.  Here  its  plenary  inspira- 
tion is  asserted  in  the  strongest  terras 
— that  God  spake  by  the  mouth  of  Da- 
vid—  used  David's  organ  of  speech, 
and  hence  the  words  were  both  thn 
words  of  David  and  the  word  of 
God.  Also,  the  Apostle's  quotatioi] 
shows  that  the  Psalm  was  a  prophetic 
reference  to  Jesus  Christ,  in  whom  it 
was  so  remarkably  fulfilled.  Even  if 
it  could  have  had  a  primary  reference, 
in  part,  to  David,  it  was  composed  for 
the  use  of  the  Church  in  the  worship 
of  the  sanctuary,  and  pointed  forward 


m 


THE  ACTS  OF  THE  APOSTLES, 


[A.  D.  30 


26  The  kings  of  the  earth  stood  up,  and  the  rulers  were  gathered 
together  against  the  Lord,  and  against  his  Christ. 
K"22:i;Ld  27  For  ^of  a  truth  against  'thy  holy  child  Jesus, 
•whom  thou  hast  anointed,  both  Herod,  and  Pontius 
Pilate,  with  the  Gentiles,  and  the  people  of  Israel,  were 
gathered  together. 


Matt.  26:  S. 

Qke22:2,  and 
23 : 1-8. 
»  Luke  1:33. 
a  Luke  4 :  13. 
John  10: 36. 


to  great  David's  greater  Son.  Tf  Whi/ 
did  the  heathen,  &c.  "  In  the  combina- 
tion of  all  the  public  authorities  against 
Jesus,  that  rebellion  of  the  world 
against  the  Lord's  Anointed,  which 
David  describes,  had,  truly  speak- 
ing, come  to  an  outbreak."  It  was 
*'  the  heathen,'^  the  Gentiles,  who 
were  not  of  Israel,  and  "  the  people  " 
generally,  including  the  Jews,  allied 
for  the  overthrow  of  Christ's  kingdom. 
"  Herod  and  Pontius  Pilate,"  (as  Peter 
applies  these  terms,)  vs.  27,  the  Jew- 
ish and  Roman  (heathen)  governors, 
were  banded  together  against  Jesus, 
the  ^fessiah.  1  Raffe,  in  a  restive, 
refractory  opposition,  foaming  and 
tearing  like  the  fierce  horse,  of  whom 
this  term  is  elsewhere  used.  This  the 
Psalmist  foresees,  and  triumphantly 
wonders  at,  in  his  song,  as  a  most  im- 
potent attempt  against  the  Almighty. 
The  Church  of  God,  under  the  Old 
Testament,  had  seen  the  raging  heathen 
— the  bands  of  Philistines,  Moabites, 
and  Idumeans,  rise  up  against  her 
when  David  was  king.  But  even  then 
she  was  delivered.  How  much  more 
now  under  Christ.  H  Imagine  vain 
things.  Conceive  or  plan  empty  things 
. — abortive,  ineffectual  designs.  This 
Psalm  is  applied  to  Christ,  (ch.  13  : 
33;  Heb.  1:5;  5:5;  Rev.  2  :  26,  27  ; 
12:5',  19:  15.) 

26.  The  kings  of  the  earth.  The  rul- 
ers and  governors,  as  Herod  and  Pilate, 
and  now  also  the  Sanhedrim,  with  all 
their  mighty  power,  are  accomplishing 
what  was  predicted,  and  thus  are,  on 
their  part,  proving  Christ  to  be  the 
Messiah.  ^  Stood  up — rose  up,  in  op- 
position. In  the  Hebrew  original  it 
reads — will  set  themselves,  or  take  their 
etand.  ^  Were  gathered  together.  As- 
sembled. In  Hebrew  it  reads,  sat  to- 
gether in  concerted  hostility.  The 
Hebrew  poetry  consists  commonly  of 


parallel  lines,  in  which  very  much  the 
same  sentiment  is  repeated  indifferent 
terms.  So  here  the  main  idea  is  the 
same  in  both  clauses  of  the  verse. 
^  Against  the  Lord.  Hebrew,  Against 
Jehovah.  Christ  is  "Jehovah"  as  the 
covenant  God,  revealing  Himself  in 
His  Church.  ^  His  Christ.  Hebrew, 
His  Messiah.  The  term  ^^  Messiah,''  in 
Hebrew,  means  anointed  one ;  and  this 
is  also  the  meaning  of  the  term  Christ, 
in  Greek,  which  is  the  corresponding 
title.  This  is  one  of  the  few  passages 
in  the  Old  Testament,  in  which  the 
term  Messiah,  or  Anointed  One,  is  di- 
rectly applied  to  Him  of  whom  all 
anointed  ones  —  king,  priest,  or  pro- 
'kphet,  and  even  Cyrus,  (who  is  so 
called,) — were  types,  Isa.  45  :  1.  It 
is  here  implied  that  opposition  to  Christ 
is  opposition  to  Jehovah.  This  waa 
a  confounding  argument  against  the 
Jews,  for  they  professed  and  boasted 
that  they  worshiped  the  true  Jeho- 
vah. Christ,  therefore,  and  the  Apos- 
tles, always  aim  to  show  them  how 
directly  they  assault  the  God  of  their 
fathers,  and  bring  down  His  wrath 
upon  them,  John  5  :  23 ;   12  :  44,  45. 

27.  For.  Here  the  Apostles  and 
assembly,  (Peter  leading  the  rest,) 
apply  the  Psalm  to  the  events  then 
taking  place  around  them.  They  do 
not  mean  that  this  is  a  full  accomplish- 
ment of  the  Psalm,  such  as  it  was  and 
is,  more  and  more  to  have ;  but  that  it 
is  herein  fulfilled  "o/  a  truth'' — really 
— certainly.  \  Thy  Holy  Child  Jesus. 
Rather,  Against  thy  consecrated  Servant 
Jesus.  See  Notes,  3  :  13,  The  use  of 
this  term  —  not  the  usual  one  for  Son, 
but  the  term  answering  to  "the  Servant 
of  Jehovah,"  in  Isaiah,  is  expressive, 
(Isa.  42:  1;  52:  13;  so  Zech.  3:  8.) 
See  vs.  25.  He  was  the  one  to  whom 
the  prophets  looked  forward,  and  He 
is  'nhe  Son"  to  whom  this  Psalm  refers 


A.  D.  30.] 


CHAP.  iV. 


lU 


28  '•For  to  do  whatsoever  thy  hand  and  thy  counsel  ^:"i\-.^ ='''•""* 
determined  before  to  be  done. 

29  And   now,    Lord,    behold  their   threatenings :    and  ^J^'g^^f^^^i 
grant  unto  thy  servants,  "that  with  all  boldness  they  may  ini^i^^g^nd' 
speak  thy  word,  ^^^%fi^'''- 

30  By  stretching  forth  thine  hand  to  heal;  ^and  that  ^^,f2;^  =  *3'^''* 


as  the  One  to  whom  cordial  homage  is 
due.  ^'Kiss  the  Son."  It  is  Jesus  as 
the  official  Mediator,  who  is  here 
meant  in  the  sense  in  which  this  Psalm 
speaks  of  Him.  ''Thou  art  my  Son, 
this  day  have  I  begotten  thee,"  (Heb. 
1 :  5  ;  5  :  5. )  "J/y  Kitig,  upon  my  holy 
hill  of  Zion."  Jesus  was  "holy,"  not 
only  in  Himself,  without  spot,  but  as 
set  apart,  appointed,  consecrated  to  His 
office  work  as  Mediator.  Hence  it  is 
added,  ^^whom  thou  hast  anointed'^ — 
inducted  as  King,  ( Luke  4  :  18. ) 
T[  Both  Herod,  (Luke  23:  1-12,)  ''and 
Pontius  Pilate,''  though  they  had  been 
at  enmity  with  each  other,  "  made 
friends,"  so  as  to  join  in  putting  Jesus 
to  shame  and  death,  (Luke  23:  12.) 
And  not  only  these  rulers,  representing 
Jewish  and  Gentile  nations,  but  these 
united  "  with  the  Gentiles''  themselves, 
(Romans,  &c.,)  ''and  the  people  (tribes,) 
of  Israel," — were  all  collected  to  do 
whatever  God  had  purposed  without 
any  knowledge  of  theirs. 

28.  For  to  do.  The  Church  here 
join  in  their  ascription  of  praise  to 
God,  that  when  these  rulers  and  people 
did  itnd  should  do  their  utmost,  they 
could  only  do  what  God  Himself  had 
already  included  in  His  plan  from  all 
eternity.  Hence  it  is  triumphantly 
asked,  why  do  they  so  vainly  rage  and 
plan,  when  it  must  all  end  only  in 
furthering  the  plans  of  Him  whom  they 
oppose— by  His  making  their  wrath  to 
praise  Him,  and  restraining  the  re- 
mainder. See  ch.  2  :  23  ;  8  :  18.  Ob- 
gERVE. — These  enemies  did  not  meet 
for  the  object  or  with  the  design  of 
fulfilling  God's  purposes,  but  God  over- 
ruled their  doings  to  accomplish  His 
own  plan.  Men  none  the  less  do  their 
worst.  But  how  idle  anl  vain  their 
hostility,  when  it  turns  out  that  what 
they  have  done,  God  not  only  provides 
against,  but  predetermined  and  pro- 


vided for  beforehand.  ^  Thy  hand 
"Luke  uses  the  term  'hand'  as  well  as 
'counsel'  the  more  plainly  to  declare 
that  the  events  of  things  are  not  only 
governed  by  the  counsel  of  God,  but 
that  they  are  ordered  also  by  His  power 
and  hand." — Calvin.  See  Isa.  10 :  5-7, 
the  case  of  Sennacherib.  ^  Determined 
before.  Literally,  preordained.  Ob- 
serve.—  Christ  crucified  is  to  the 
Jews  a  stumbling  block,  and  to  the 
Greeks  foolishness ;  but  to  them  that 
are  saved,  both  Jews  and  Greeks,  Christ 
the  wisdom  of  God  and  the  power  of  God 
unto  salvation,     (1  Cor.  1:  24.) 

29.  Lord.  This  title  is  elsewhere, 
without  exception,  in  the  Acts  used  of 
Christ.  Here  the  address  is  to  God 
the  Father  all  along — as  anointing  the 
Son,  &c.,  (vs.  27,)  though  here  it  may 
be  a  turn  in  the  address,  (to  Christ.) 
Tf  Behold.  This  seems  to  keep  up  the 
reference  to  the  Psalm,  where  it  is  said 
that  "He  that  sitteth  in  the  heavens 
shall  laugh."  Look  (Avith  derision,) 
upon  their  threatenings,  thou  who  wilt 
break  them  in  pieces  as  a  potter's 
vessel,  f  And  grant.  They  do  not 
pray  for  the  destruction  of  their 
enemies,  but  rather  always  for  that 
triumph  which  these  Apostles  achieved 
by  open,  bold  speech,  and  by  Divine 
gifts  of  healing.  They  pray  only  for 
what  their  Great  High  Priest  had  asked 
for  them  in  His  intercessory  prayer, 
(John  17:  15.)  ^  All  boldness — entirti 
freedom  of  speech.  This  they  wanted 
for  a  free  and  full  deliverance  of  the 
Gospel  message,  rather  than  for  their 
own  personal  release.  This,  accord- 
ingly, was  granted  them  as  the  sub- 
stance of  their  prayer,  (vs.  31,)  namely, 
that  all,  not  only  the  Apostles,  spake 
the  Word  of  God  with  um-estrained 
boldness. 

30.  By  stretching  forth.  Rather,  "In 
ihy  stretching  forth  thy  hand  for  healing^** 


11« 


THE  4CTS  OP  THE  APOSTLES.         [A.  B.  30-8a 


•  «j.»^».  i«.     gjgjjg  j^jj^  wonders  may  be  done  "by  the  name  of  *  thy  holy 

child  Jesu3. 
f6*'^26^'^'*''"^''      31  Tf  And  when  they  had  prayed, « the  place  was  shaken 

*  ^5-  ^9-  where  they  were  assembled  together ;  and  they  were  all 
filled  with  the  Holy  Grhost,  ^  jind  they  spake  the  word  of 


i  ch.  5  :  12. 
Eom.  15:5, 


Phil.  1:27,  and 

2:2. 

1  I'et.  3:8. 


32  And  the  multitude  of  them  that  believed  *  were  of 


&c.  God's  work  of  healing  and  other 
miraculous  works  through  them,  would 
embolden  them  to  speak  the  AVord,  as 
in  this  case.  This  would  furnish  them 
the  Divine  attestation  in  the  face  of 
their  enemies.  All  they  asked  for  was 
the  Divine  signature  to  their  work. 
They  did  not  plead  for  safety,  but  for 
this  glory  to  the  name  of  Jesus  to 
accompany  their  work.  Tf  And  that 
signs  and  loonders  (see  ch.  2:  43,  note,) 
viay  be  done,  (rather,  may  come  to 
pass,)  in  the  name  of  this  consecrated 
Servant  Jesus.  See  vs.  27,  where  the 
same  terms  are  used  as  here  for  the 
designation  of  Christ.  They  prayed 
that  He  against  whom  the  princes  of 
this  world  had  taken  such  a  stand  and 
would  continue  to  do  so,  might  have 
His  name  honored  by  the  woi'king  of 
signs  and  wonders  by  means  of  His 
name,  as  in  this  case,  only  more  abun- 
dantly, (ch.  3:  16,)  by  that  name  which 
they  were  forbidden  to  speak. 

31.  Result  of  the  Prayer. — Imme- 
diately, and  as  a  manifest  answer  to 
their  prayer,  the  place  where  they 
were  assembled  was  shaken.  This  was 
a  token  of  God's  mighty  power  re- 
sponding to  their  cry.  He  who  will 
shake  the  nations,  and  once  more  shake 
not  the  earth  only,  but  also  heaven, 
shook  that  place  of  prayer.  The  term 
denotes  a  violent  shaking,  as  of  a 
tempest  or  an  earthquake.  As  there 
was  no  natural  cause  for  it,  it  was  a 
miraculous  token  to  them  of  the  Divine 
presence  and  protection.  It  was  a 
testimony  to  them  to  assure  their  con- 
fidence by  a  visible  sign — not  the  same 
as  at  Pentecost,  for  that  was  significant 
of  the  peculiar  occasion.  Then  it  was 
rather  a  noise,  and  now  a  motion. 
Then  it  was  the  gift  of  tongues :  now 
the  gift  of  free  and  well-certified 
pFcaching,  (ch.  16 :  25,  26.)     See  Ps. 


29  :  8  ;  Isa.  2  :  19-21 ;  13  :  13  ;  Ezek. 
38:  19;  Joel  3:  16;  Haggai  2 :  6,  7. 
f  All  filled  with  the  Holy  Ghost.  Thia 
effusion  of  the  Spirit  produced  the  same 
effect  as  at  Pentecost — "  they  were  all 
filled  with  the  Holy  Ghost,"  and  though 
not  now  '■'■  speaking  with  other  tongues,^* 
yet  with  freer  tongues  and  new  confi- 
dence, and  endowed  with  miraculoua 
gifts  of  healing,  (signs  and  wonders,) 
for  confirming  the  truth.  As  an  imme- 
diate result  and  an  express  answer  to 
the  prayer,  it  is  here  recorded  that 
"they  spake  the  Word  of  God  with 
boldness,"  as  they  had  begged  to  do. 
See  ch.  5:  8,  4,  12,  16,  21,  29-33,  42. 
The  next  chapter  is  indeed  a  wonderful 
record  of  what  they  were  enabled  to 
do  in  direct  answer  to  this  prayer. 
Observe. — (1)  All  Christians,  as  well 
as  ordained  ministers,  ought  to  speak 
of  Christ  with  freedom.  (2)  Prayer  ia 
answered  just  as  directly  when  offered 
by  the  humblest  believer,  as  when 
offered  by  this  Apostolic  Church,  be- 
cause the  promise  is  for  the  sake  of 
Christ,  to  glorify  the  name  of  Christ. 

32.  The  character  of  the  Church. 
^The  multitude.  This  may  refer,  as  some 
think,  to  the  recent  converts  under  this 
last  discourse  of  Peter,  in  which  case 
it  would  simply  state  that  they  were 
of  the  same  character  as  the  former 
Disciples,  described  in  ch.  2  :  42-47. 
Or,  it  may  be  a  repeated  statement 
now  in  regard  to  the  whole  member- 
ship, in  the  light  of  these  threatening 
circumstances.  In  the  face  of  all  thia 
positive  interdict  of  the  rulers  agains; 
any  preaching  of  Christ,  what  will 
they  do  about  their  worldly  goods  and 
means  of  living  ?  Are  they  all  prepa- 
ring for  the  coming  storm  by  hoarding 
up  all  they  have  ?  Or,  are  all  scatter- 
ing and  shifting  each  for  himself  m 
terror  of  the  evil  day,  and  in  fear  of 


A.  D.  30-36.] 


CHAP.  IV. 


117 


one  heart  and  of  one  soul :  *  neither  said  any  of  them  that  *«*>-2-**' 
aught  of  the  things  which  he  possessed  was  Ids  own ;  but 
ihey  had  all  things  commi^n. 

33  And  with  1  great  power  gave  the  apostles  '^witness  ^'^ch.^ifgz. 


being  stripped  of  their  all  ?  The  mem- 
bership was  already  five  thousand  be- 
fore this  last  discourse.  Doubtless  many 
more  had  been  added.  Yet  this  muUi- 
tude  was  one — in  heart  and  soul — as 
Jesus  had  prayed  they  might  be.  John 
17:  21.  Attention  is  thus  called  to 
the  fact  that  they  were  a  'perfectly  har- 
monious and  united  Church  up  to  this 
time,  though  soon  to  be  disturbed  by  inter- 
nal defection,  ch.  5  : 1-5.  Observe. — 
"God  comforts  His  persecuted  pastors 
by  the  increase  of  their  flock,  and  He 
confirms  the  flock  by  the  constancy  of 
their  pastors."  %  Of  one  heart  and 
one  soul — "  both  in  creed  and  in  con- 
duct one.  Wonderful  character  of  the 
Church." — Bengel.  How  different  the 
present  state  of  the  Church :  yet  the 
Great  High  Priest  prays  for  its  oneness, 
and  it  shall  yet  be  gloriously  one,  again. 
Tf  Neither  said.  Literally,  Not  even 
one  (in  so  great  a  multitude,)  said — 
reckoned  and  claimed.  This  was  the 
highest  degree  of  concord.  T[  That 
aught.  Literally,  that  any  thing  of  the 
goods  belonging  to  him  were  his  oivn — 
for  his  private  exclusive  use.  It  is 
clear,  (1)  That  some  of  these  Church 
members  had  property.  (2)  That  they 
did  not  hold  it  solely  for  their  own  sel- 
fish use,  but  for  the  benefit  also  of  those 
that  had  need,  (vs.  35.)  Observe. — 
The  CHARITY  of  this  Apostolic  Church 
was  a  cherished  rule  of  living — not  an 
impulse,  nor  an  act  of  charity  now  and 
then — but  a  habit,  a  principle,  a  life  of 
lose.  They  did  not  aim  at  hoarding 
riches,  but  at  dispensing  their  means 
to  make  others  comfortable.  The  poor 
contributed  what  they  could,  of  service 
and  of  love  and  of  prayer,  to  the  common 
cause,  and  to  each  other.  And  the 
rich  contributed  of  what  they  had  to 
give,  not  only  love  and  prayer  and  ser- 
vice, but  money  also  ;  and  this  not  as  a 
piece  of  patronage,  but  as  a  free  offei-- 
ing  to  brethren  in  Christ.  They  held 
these   means   that  were   intrusted  to 


them  as  not  exclusively  their  own,  but 
as  the  Lord's  ;  and  themselves  as  Hia 
stewards  for  their  proper  distribution. 
See  Notes,  ch.  2  :  44.  ^  All  things  com- 
mon. Not  in  common  possession,  but  in 
common  use.  Plainly  the  property  be- 
longed to  some  and  not  to  others.  This 
providential  inequality  gave  room  for 
the  exercise  of  such  a  precious  Chris- 
tian grace,  as  it  cannot  be  exercised  in 
heaven.  The  charm  of  it  was  in  the 
light  in  which  they  regarded  their  prop- 
erty— not  contending  about  the  "mine" 
and  "  thine" — not  oppressing  a  poor 
brother — not  aiming  at  laying  up  treas- 
ures and  acquiring  riches  to  hoard  ;  but 
holding  all  that  they  had  at  the  demand 
of  each  other's  necessity,  and  on  the 
principle  that  the  goods  belonged  to 
those  who  had  need,  just  so  far  as  God 
had  cast  the  needy  brethren  upon  their 
care  and  resources.  And  so  this  mu- 
tual aid  was  cheerfully  and  universally 
carried  on.  Observe. — (1)  The  reli- 
gion of  Christ,  ts  here  set  forth,  is  the 
most  perfect  system  of  mutual  aid  which 
the  world  has  ever  seen.  (2)  The 
Church  is  the  Institution  above  all 
others,  appointed  by  God  to  universal 
beneficence — "  to  do  good  unto  all  men, 
especially  to  them  who  are  of  the  house- 
hold of  faith."  (3)  Christians  are  just 
as  much  required  to  be  charitable  Tind 
liberal  in  their  contributions,  as  they 
are  bound  to  be  honest  and  true.  An 
avaricious,  grasping  Christian  is  as 
much  a  contradiction  in  terms  as  a 
lying  or  stealing  Christian.  (5)  The 
Church  ought  to  inquire  into  the  be- 
neficence of  its  members  as  strictly  aa 
into  their  fidelity  and  duty  in  any  other 
respect.  (6)  True  piety,  after  the  ex- 
ample of  Christ  and  His  true  members, 
will  prompt  to  open  hearted  liberality, 
'  the  world  over.  True  Christian  love 
I  will  do  more  than  new  societies  and 
j  new  regulations.  System  is  needed. 
j  33.  Besides  the  unity  and  liberal 
j  communication  of  the  members,  (a  grea' 


\18 


THE  ACTvS  OF  THE  APOST:iLES. 


[A.  D.  30-86 


»A.i:4S. 


of  the  resurrection  of  the  Lord  Jesus  :  and  "great  grac« 
was  upon  them  all. 

34  Neither  was  there  any  among  them  that  lacked  • 
"for  as  many  as  were  possessors  of  lands  or  houses  sold 
them,  and.  brought  the  prices  of  the  things  that  were  sold, 


power  in  the  Church,)  the  Apostles 
were  powerful,  also,  in  their  public  and 
open  testimony  of  the  Resurrection. 
Besides  that  freedom  of  speaking  the 
word  which  all  the  membership  shared, 
(vs.  31,)  though  not  all  in  public 
preaching,  the  Apostles,  who  were 
raised  up  to  be  eye-witnesses  and  tes- 
tifiers of  Christ's  Resurrection,  were 
blessed  with  unusual  power,  ch.  1 :  22. 
They  received  special  gifts  for  publish- 
ing, vindicating,  explaining,  confirming, 
arguing  and  enforcing  the  great  facts 
of  which  they  bore  witness.  The  term 
rendered  "po^^'er"  is  that  often  used 
for  ^'miracle,''  and  refers  to  their  mir- 
aculous gifts  with  others,  as  contribu- 
ting to  make  their  preaching  powerful, 
through  God.  ^  Great  grace.  This  is 
Divine  grace,  which  wrought  in  them 
this  graciousness  of  living,  and  pro- 
duced toward  them  the  grace  or  favor 
of  the  people,  which  it  is  said  in  a  sim- 
ilar connection  that  they  enjoyed,  ch. 
2 :  47.  And  this  was  a  further  mark 
of  the  Divine  favor  toward  the  Church 
at  this  first  persecution.  ^  Them  all. 
All  the  members  of  the  Church.  Ob- 
serve.— The  Jews  were  noted  for  a 
want  of  liberality,  so  that  Julian  said, 
"  No  one  begs  of  the  Jews,  while  the 
Gfflileans  nurture  the  disabled  both  of 
their  own  and  of  others,"  So  also  it 
is  recorded  that  the  Jewish  populace 
remarked  this  peculiarity  of  the  Chris- 
tians as  afterwards  the  Gentiles  did, 
when  they  exclaimed,  "See  how  these 
Christians  love  one  another." 

34.  Neither.  Rather,  For  there  was 
not  any,  &c.  This  is  given  as  an  effect 
of  the  Divine  grace,  and  as  ground, 
4lso,  of  the  public  favor.  ^  That  lacked. 
This  describes  the  condition  of  the 
membership  growing  out  of  the  habit 
of  liberal  distribution  to  meet  each  oth- 
er's necessities.  Thus  it  was  fulfilled 
fts  God  had  promised  —  that  there 
kbould  not  be  a  destitute  man  among 


them,  Deut.  15  :  4,  and  this  is  recorded 
therefore  as  a  sign  of  God's  exceeding 
grace  upon  all  the  members.  T[  As 
many,  &c.  This  was  not  compulsory, 
nor  did  every  one  owning  property  at 
once  sell  all  that  he  had  for  the  com- 
mon good  ;  much  less  was  all  thrown 
into  a  common  stock  or  fund,  for  the 
whole  membership  to  share  equally. 
This  was  done  so  far  and  on  such  oc- 
casions only  as  there  was  need,  vs.  35. 
But  the  needs  of  giver  and  receiver 
were  consulted.  From  the  case  of  An- 
anias and  Sapphira,  we  see  that  it  was 
by  no  law  of  the  Church,  and  that  there 
was  no  compulsion.  In  ch.  12  :  12,  we 
find  an  example  of  a  house  in  posses- 
sion. Hence  it  is  recorded  in  one  emi- 
nent instance,  (vss.  36,  37,)  as  a  spe- 
cimen case.  And  a  false  view  of  the 
matter  leading  to  a  show  of  the  same 
liberality,  only  in  a  feigned  way,  a 
mimicking  of  the  true,  is  set  forth  in  the 
next  chapter.  Bengel  says,  we  ought 
to  have  the  same  free  distribution  of 
our  means  at  this  day,  without  com- 
munity of  goods,  Tf  Possessors  of  lands. 
Some  suppose  that  all  who  owned  lands 
or  houses  sold  their  estate  and  put  the 
money  to  this  use.  Yet  they  were  un- 
der no  law  of  the  Church  to  do  so. 
Bengel  suggests  that  by  selling  their 
real  estate  before  the  destruction  of  the 
city,  the  Christians  obtained  money  of 
the  Jews,  as  the  Israelites  did  of  the 
Egyptians.  There  was  also  in  this  act 
a  meaning  that  they  sought  a  better 
country ;  and  were  ready  to  sell  out 
their  fast  property  so  as  to  have  their 
means  at  command  for  active  Christian 
charity.  2  Cor.  8  :  9.  Observe. — (1) 
Giving  all  one's  goods  to  feed  the  poor 
is  not  of  itself  a  proof  of  true  piety. 
There  must  be  true  Christian  love  to 
God  and  man,  actuating  it,  and  not  any 
false  pretense  like  that  of  Ananias,  1 
Cor.  15  :  3.  (2)  This  conduct  shows  that 
thej  were  not  looking  for  the  temporal 


A.  D.  30-36.] 


CHAP.  IV. 


lit 


35  ^And  laid  them  down  at  the  apcstles'  feet:    •'aiid  ^^T's:"' 
distribution  was  made  unto  every  man  according  as  he  l.^*!-^'**  "* 
Lad  need. 

36  And  Joses^  wlio  by  the  apostles  was  surnamed  Barnabas, 
(which  is,  being  interpreted,  The  son  of  consolation,)  a  Levite,  and 
of  the  country  of  Cyprus, 

37  'Having  land,  sold  it,  and  brought  the  money  and  H^^A'X' 
laid  it  at  the  apostles'  feet. 


reign  of  Christ  at  Jerusalem,  however 
they  may  have  looked  for  His  coming. 

35.  At  the  Apostles'  feet.  Thus,  of- 
ferings were  laid  at  the  footstools  of 
kings  in  the  east,  and  of  Roman  proe- 
tors.  Here  it  was  in  token  of  acknowl- 
edgment that  the  cause  which  the  Apos- 
tles officially  represented  has  a  claim 
to  all  we  have  and  are.  \  Distribution 
was  made.  Literally,  It  toas  distributed, 
or  they  distributed  it.  The  tense  ex- 
presses the  idea  that  this  prac'ice  was 
common  and  habitual  among  them. 
^  According  as  he  had  need.  Kather, 
any  one.  The  idea  of  contingency  is 
included,  as  any  one  had  at  any  time  (or 
in  any  respect  might  have)  need. 

36.  A  special  instance  is  here  given. 
It  was  the  case  of  a  Levite,  who,  ac- 
cording to  the  Jewish  dispensation, 
was  by  descent  a  minister  of  the  sanc- 
tuary. To  the  Levites  it  was  provided 
that  they  should  hold  no  landed  pro- 
perty as  others :  and  God  had  pro- 
mised to  be  their  sufficient  portion. 
There  was  a  deep  meaning  in  that 
ancient  law.  And  now,  in  the  true 
spirit  of  his  Levitical  rank,  moved  by 
the  Holy  Ghost  and  not  by  the  dead 
formality,  he  would  be  a  Levite  indeed. 
Numbers  18 :  10 ;  Deut.  10:3.  ][  Bar- 
nabas. This  surname  was  significant, 
and  was  given  him  by  the  Apostles  to 
indicate  his  particular  excellence  or 
gift.  It  means  the  "son  of  prophe- 
cy," or  "  aon  of  inspired  eloquence." 
The  Greek  interpretation  here  given  is 
"3on  of  consolation" — lit.,  of  paraclct- 
ism — in  the  double  sense,  however, 
of  the  term  Paraclete  —  an  advocate 
and  comforter,  (John  14:  16.)  Happy 
are  the  Gospel  ministers  who,  besides 
speaking  comfort  to  the  poor,  can  also 
dispense  it  from  their  meanb ;  but  few 


of  them  have  land  or  houses  to  sell,  or 
silver  and  gold  to  give.  This  Barna- 
bas is  the  same  whose  sister  had  a 
house  in  Jerusalem  where  the  Church 
was  entertained,  (ch.  12  :  12.)  Her 
son,  John  Mark,  was  the  companion 
of  Paul  and  of  Barnabas  his  uncle,  in 
their  first  missionary  journey,  on  which 
they  were  sent  forth  by  the  Church 
at  Antioch.  For  the  history  of  Bar- 
nabas, see  ch.  9  :  26,  27 ;  11  :  22-30; 
12:25;  13:1,  2,  50;  14:12;  15:12; 
1  Cor.  9:6;  Gal,  2  :  1,  9.  ^  A  Le- 
vite. A  descendant  of  Levi,  whose 
business  it  was  to  attend  upon  the 
priests,  music,  &c.,  in  the  service  of 
the  sanctuary.  The  whole  tribe  of 
Levi  was  devoted  to  the  service  of 
religion.  They  were  divided  into  two 
classes,  priests  and  Levites.  The 
priests  were  such  only  as  were  de- 
scended from  Aaron,  who  was  de- 
scended from  Levi's  son,  Kohath.  The 
Levites  were  such  as  sprang  from 
Gershon  and  Merari,  the  two  other 
sons  of  Levi,  Numbers  3.  Deut.  12  : 
18,  19;  18  :  6-8;  1  Chron.  23,  24, 
^  Of  Cyprus  — lit.,  a  Cyprian  by  birth. 
This  is  the  largest  island  in  the  Medi- 
terranean except  Sicily,  and  is  near  to 
Syria.  This  was  the  scene  of  the  first 
labors  of  Paul  and  Barnabas,  when 
they  went  out  as  the  first  missionaries 
of  the  Church  at  Antioch.  See  ch.  13  : 
4  ;  15  :  39.  Both  these  distinguished 
propagators  of  Christianity  were  born 
out  of  Judea  in  heathen  countries,  and 
belonged  to  the  class  of  Hellenjlsts— 
Jews  speaking  Greek  —  and  thus,  by 
their  foreign  connections,  were  special- 
ly fitted  to  give  the  Gospel  to  the 
heathen.  The  Jews  had  settled  exten- 
sively in  Cyprus. 

37.  Having  land.     Though  the  W 


120 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-36. 


vites,  as  a  tribe,  had  no  inheritance  in 
Israel,  on  the  ground  of  God's  claiming 
to  be  their  special  inheritance,  yet 
they  had  cities  and  lands  assigned 
to  them,  Deut.  35  :  1-5,  and  it  would 
seem  that  individuals  of  them  could 
acquire  and  «ell  landed  property  in 
and  around  their  forty-eight  cities, 
Numbers  35  :  1-8 ;  Leviticus  25  : 
82  ;  Deut.  18  :  8  ;  Jer.  1:1;  32  : 
6-9,  though,  as  Bengel  suggests, 
it  was  probably  only  outside  of  the 
Holy  Land  that  they  could  hold  any 
estate.  '^  Land'^  here  means  an  es- 
tate or  farm.  And  it  was  in  the  £jom7 
of  the  law  that  they  should  not  have 
an  earthly  estate,  like  other  classes  of 
men.  His  land  was  probably  in  Cy- 
prus, where  he  belonged.  Some  sup- 
pose that  Barnabas  set  the  example 
of  this  practice.  ^  The  money.  The 
price  for  which  the  land  was  sold. 
\  Laid  it  at  the  Apostles'  feet.  This  he 
did  in  the  spirit  of  a  true  Levite — a 
true  servant  of  the  sanctuary.  This 
he  did  in  connection  with  speaking  the 
word  with  boldness:  a  true  "son  of 
consolation,"  and  worthy  of  the  name, 
which  possibly  he  derived  from  this 
transaction.  Viewed  in  connection 
with  the  missionary  career  of  this  man, 
it  shows  his  deep  and  cordial  devoted- 
ness.  He  gave  up  his  worldly  interests, 
and  applied  himself  to  the  work  of  the 
Gospel.  He  was  not  an  Apostle,  though 
he  is  once  so  called,  but  in  the  sense 
of  a  messenger  or  Apostolic  missionary. 
Observe. — (1)  Every  Church  member 
is  just  as  much  bound  to  give  up  all  for 
Christ,  as  any  minister  is.  (2)  Members 
of  the  Church,  who  have  the  qualifica- 
tions and  means,  ought  to  devote  them- 
selves and  their  property  to  the  great 
work  of  evangelizing  the  world.  (3) 
Until  those  Church  members  who  have 
lands  and  houses,  will  give  them  up 
to  the  cause  of  Christ  as  the  work  re- 
quires, there  will  be  no  adequate  pro- 
gress made  in  the  extension  of  the 
Saviour's  kingdom.  The  Church  needs 
Buch  "  sons  of  consolation. "  "  If  ye 
know  these  things,'  (such  as  the  wash- 
ing of  the  Disciples'  feet,)  happy  are 
ys  if  ye  df)  them,"  John  13  :  17.   "  All . 


things  are  as  nothing  to  him  to  whom 
God  is  all  in  all," — Quesnel.  (4)  "We 
are,  by  this  example,  reminded  that 
while  the  authorities  in  Israel  had 
leagued  themselves  together  with  the 
raging  heathen  against  the  Anointed 
of  Jehovah,  the  Church  of  Christ  had 
through  God's  miraculous  protecting 
and  fostering  grace,  exhibited  a  state 
of  things  corresponding  to  that  original 
model  of  the  people  of  Israel  which 
the  word  of  God  has  sketched." 

CHAPTER    V. 

§  8.  The  First  Defection— (J.na7«'as 
and  Sapphira.)  Ch.  5:1-16.  Jeru- 
salem.    A.  D.  30-36. 

The  troubles  of  the  rising  Church 
are  not  merely  from  without.  They 
spring  up  even  more  seriously  from 
within.  This  has  been  the  case  in  all 
its  history.  It  arises  from  "  the  form 
of  godliness  without  the  power  there- 
of." We  see  here  that  a  profession  that 
is  empty  already  disturbs  the  peace  of 
Zion,  and  calls  for  the  discipline  of 
Christ's  house. 

The  "felloivship^'  of  the  believers, 
(ch.  2:  44,)  in  which  "they  continued 
steadfastly,"  seems  to  be  enumerated 
among  the  ordinances  as  an  act  of 
worship.  As  a  religious  rite,  it  appears 
as  a  confession  of  the  second  table  of 
the  law :  love  to  our  neighbor  as  our- 
selves. The  practical  expression  of 
this  was  the  community  of  goods,  in 
the  sense  already  set  forth,  (ch.  2:  44; 
4:  34-37.)  This  religious  devoteraent 
of  property  to  the  wants  of  the  sufi"ering 
membership  being  an  act  of  worship, 
they  who  falsely  professed  to  perform 
this,  are  said  to  have  ^^  lied  unto  the 
Holy  Ghost."  Thus  it  occurred  with  the 
ancient  Israel  when,  passing  through 
her  first  struggle  with  the  Canaanites, 
(Josh.  7:  24,)  Achan,  one  out  of  the 
very  midst  of  Israel,  sinned  in  stealing 
the  wedge  of  gold.  In  that  case,  also, 
the  Church  sufi"ei-ed,  and  severest  mea- 
sures were  called  for,  to  purge  the 
membership.  Here  arises  the  New 
Testament  Achan. 


k  D.  30-36.] 


CHAP.  V. 


Ul 


CHAPTER    V. 

1  But  a  3ertam  man  named  Ananias,  with  Sapphira  his  wife,  sold 

a  possession, 

2  And  kept  back  jjart  of  the  price,  his  wife  also  being 
privy  to  it,  *aud  brought  a  certain  part,  and  laid  it  at  the  <»«'^-*="- 
apostles'  feet. 


3  '•But  Peter  said,   Ananias,  wiiy  hath  ''Satan 


thine  heart  ||  to  lie  to  the  Holy  Ghost,  and  to  keep  back 
part  of  the  price  of  the  land  ? 


flllpj    5  Num.  30:2 
niiea   Deut.  l:3:21. 


Eccles.  5:4. 
c  Luke  22:  3. 
II  Or,  to  deceive. 
vs.  9. 


1.  But. — Now  the  historian  turns  to 
the  dark  side  of  the  picture  in  the 
History  of  the  Early  Church.  ^  A}ia- 
nias.  This  name,  quite  common  among 
the  Jews,  means  'Uhe  grace  of  the 
Lord."  Sapphira  means  ^^ Beautiful." 
Yet  all  this  is  in  the  name,  as  Bengel 
suggests,  while  the  habits  are  evil.  It 
IS  twice  mentioned  that  he  did  it  "iviih 
Sapphira  his  ivife"  to  show  that  it  was 
the  result  of  previous  concert.  %  Sold  a 
posse.'^sion.  From  vs.  3,  we  infer  that 
this  possession  was  a  field — a  farm — 
landed  property,  as  in  the  case  of 
Barnabas. 

2.  Kept  back  part.  This  term  means, 
Secretly  separated  for  his  own  use.  The 
same  term  is  used  in  the  Septuagint 
respecting  Achan's  sin,  (Josh.  7:1.) 
In  Titus  2  :  10,  it  is  rendered  purloining. 
The  nature  of  the  sin  is  plainly  signified 
here.  They  professed  to  devote  the 
whole  proceeds  of  the  land,  and  brought 
forward  a  part,  professing  it  to  be  the 
whole — keeping  back  a  part  for  private 
use ;  not  avowedly,  but  fraudulently. 
Professing  to  separate  it  all  to  God, 
they  separated  a  part  to  themselves 
secretly.  ^  His  wife  also  being  privy, 
&o.  They  sinned  all  the  more  griev- 
ously, as  they  could  and  should  have 
dissuaded  each  other  from  the  sin. — 
Bengel.  \  Brought  a  certain  part.  No 
matter  how  large  a  part,  since  they 
professed  that  it  was  the  whole,  and  it 
was  not.  ^  Laid  it  at  the  Apostles'  feet. 
This  was  done  in  a  solemn,  formal  act  of 
devotion.  It  was  probably  done  in  pub- 
lic assembly,  at  the  time  of  public  wor- 
ship, before  the  face  of  the  congrega- 
tion, and  at  the  feet  of  the  Apostles,  who 
ftCted  in  the  name  and  authority  of 

11 


'  Jesus  Christ.  These  are  the  features 
of  the  act  wMch  made  it  so  aggravated 
an  offense  against  God  and  the  Church, 
and  which  called  for  the  severest 
punishment. 

3.  In  the  case  of  Achan,  death  was 
visited  by  the  word  of  God  and  the 
hand  of  man.  "  Here  it  is  by  the 
word  of  the  Apostle,  and  the  hand  of 
God."— Bengel.  ^  Why— Alas  !  thai 
Satan,  &c.  This  grievous  sin  is  ascribed 
to  the  Old  Deceiver  of  our  first  parents, 
who  always  has  been  on  the  alert  to 
oppose  the  rising  cause  of  God  in  the 
earth.  The  kingdom  of  darkness  here 
takes  a  stand  against  the  advancing 
kingdom  of  light.  So  in  the  case  of 
Judas,  the  crime  was  traced  to  Satan's 
filling  the  heart,  (Luke  22:  3;  John  13: 
27.)  This  implies  a  thorough  harden- 
ing of  the  conscience — a  filling  full  of 
the  spirit  of  evil,  as  contrary  to  that 
Holy  Spirit  who  fills  the  heart  of 
believers.  Satan  is  here  referred  to 
as  a  personal  agent,  the  antagonist  of 
the  Holy  Ghost.  He  is  said  also  tc 
have  entered  into  Judas,  (John  13 : 
27.)  \  To  lie  unto  the  Holy  Ghost. 
At  the  very  time  that  this  pair  of 
hypocrites  pretend  to  be  full  of  the 
Holy  Ghost,  they  are  found  to  be 
full  of  Satan,  and  lying  unto  the  Holy 
Ghost.  This  was  the  object  of  Satan, 
thus  to  deceive  the  Third  Person  of 
the  Blessed  Trinity;  and  in  these  false 
professors,  this  tras  the  nature  of  the 
attempt  as  far  as  in  them  lay.  It  is 
called  a  lie  unto  the  Holy  Ghost,  because 
it  was  a  solemn  counterfeiting,  before 
the  Church,  of  a  special,  spiritual 
grace,  and  the  profaning  of  a  holy 
ordinance.     The  aim  of  it  was  to  palia 


122 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  BO^Ct. 


4  Whiles  it  remained,  was  it  not  thine  own?  and  after  it  was  sold; 
was  it  not  in  thine  own  power  ?  why  hast  thou  conceived  this  thing 
in  thine  heart  ?  thou  hast  not  lied  unto  men,  but  unto  Grod. 


oiF  the  work  of  Satan  as  the  work  of 
the  Spirit  of  God,  and  to  defy  the  Holy 
Spirit  as  dwelling  in  the  Apostles  and 
the  Church.  Had  it  succeeded,  it 
would  have  gone  so  far  to  wipe  out  all 
distinctions  between  the  works  of  the 
flesh  and  of  the  Spirit,  and  to  destroy 
the  very  foundations  of  Christ's  house, 
as  the  "  habitation  of  God  through  the 
Spirit."  Observe. — The  Holy  Ghost 
is  here  shown  to  be  a  Person  of  the 
Godhead  distinct  from  ih&  Father  and 
the  Son.  "  The  sin  against  the  Holy 
Ghost"  is  elsewhere  spoken  of  as  so 
peculiarly  aggravated  as  to  be  un- 
pardonable, (Matt.  12:31,  32;  Mark 
3:  28,  28,)  while  all  sin  against  the 
Son  of  man  may  find  pardon.  That 
the  Holy  Ghost  is  a  Person,  and  not 
a  mere  influence,  is  plain  from  the 
language,  He  is  ^^lied  unto,"  which 
could  not  be  said  of  an  influence ; 
and  in  vs.  4  this  is  said  to  be  lying 
unto  God.  Hence  we  infer  that  the 
Holy  Ghost  is  God.  This  is  else- 
where clearly  revealed  in  the  Scrip- 
ture, (Matt.  28 :  19  ;  Luke  2 :  26 ;  2 
Cor.  13:  14.)  See  also  ch.  1:  16;  5: 
3,  9;  28:  25;  Heb.  9:  14;  1  Cor.  2:  10; 
Luke  1 :  35 ;  Rev.  2  :  23.  ^  And  to  keep 
back.  This  was  the  way  in  which  the 
lie  was  acted  out.  Observe. — Peter 
knows  surely  of  the  hypocrisy  of  these 
persons,  as  he  could  not  know  except 
by  Divine  power  enabling  him  to  dis- 
cern the  spirits.  Observe. — The  sin 
•was  like  that  of  Judas  pretending  to 
care  for  the  poor,  (John  12 :  6, )  but 
falsely. 

4.  From  this  it  is  clear  that  the  offer- 
ing of  their  property  was  voluntary, 
and  hence  that  this  was  a  willful  at- 
tempt at  deception.  The  land  was 
their  own,  while  it  remained  undevoted 
to  this  sacred  purpose :  but  by  that  act 
of  special  consecration  it  was  made 
^^holy  to  the  Lord," — separated  to  His 
service — and  then  it  became  sacrilege  to 
separate  any  part  of  it  stealthily  to 
themselves.  Lev.  27  :  28.  And  even 
"when  the  land  was  Bold,  the  proceeds 


were  in  their  own  power  to  use  them  as 
they  pleased.  There  was  no  law  com- 
pelling them  to  dispose  of  the  property 
in  this  way  •  ind  until  the  vow  waa 
made  devoting  it  to  God,  they  could 
have  kept  it  entirely,  except  so  far 
as  they  were  bound  by  the  great 
law  of  charity.  Observe. — The  great 
duties  of  religion  are  binding  upon  us 
whether  we  profess  it  or  not.  Here 
was  a  case  where  a  special  vow  made 
a  special  obligation  to  do  accord- 
ing to  the  thing  avowed.  But  none 
can  excuse  themselves  for  not  profess- 
ing the  religion  of  Christ  by  the  plea 
that  it  is  better  not  to  profess  than  to 
profess  and  not  perform.  For,  (1)  It 
is  not  left  to  their  choice  to  profess 
Christ  or  not.  This  is  their  solemn 
duty,  (2)  While  they  pretend  to  have 
fear  of  making  a  false  profession,  they 
should  fear  also  the  dreadful  sin  of  ma- 
king no  profession  of  Christ.  ^  Con- 
ceived. Literally,  Put  in  thine  heart. 
The  sin  which  was  put  in  their  heart 
by  Satan,  was  also  put  in  their  heart 
by  themselves.  Ananias  is  charged 
with  putting  it  there,  and  it  would  seem 
that  he  suggested  it  to  his  wife:  contrary 
to  the  case  of  our  first  parents  in  the 
garden.  Observe. — The  suggestion  of 
Satan  does  not  become  sin  in  us  unless 
it  is  entertained  by  us.  Evil  thoughts 
may  be  put  into  the  mind  by  the  temp- 
ter. It  is  only  when  they  are  harbored 
and  indulged  that  they  become  ours. 
^  Unto  men,  —  not  so  much  as  unto 
God.  The  lying  to  men,  of  which  he 
was  guilty,  was  not  the  special  nature 
of  the  crime,  as  he  might  have  thought, 
but  lying  unto  God.  The  peculiar  enor- 
mity of  his  guilt  was  this,  that  he  had 
probably  very  much  overlooked,  or  dis 
regarded. — How  careful  men  are  tc 
provide  against  human  detection,  nM 
careless  about  the  searching  eye  of 
God,  Ps.  41  :  4.  t  Unto  God.  Com 
pare  John  3  :  6  with  1  John  5  :  4. 
Matt.  9  :  38  with  Acts  13  :  4-24.  2 
Tim.  3  :  16  with  2  Peter  1  :  21.  John 
G  :  45  with  1  Cur.  2 :  13.     1  Cor.  6%  11 


A.  D.  30-36.J 


ClliP.  V. 


l:^ 


5  And  Ananias  hearing  these  words  *  fell  down,  &ad  •*  "■  *®  *** 
gave  up  the  ghost :  and  great  fear  came  on  all  them  that 
heard  these  things. 

6  And  the  youcg  men  arose,  'wound   him  up,   and ''''^"^^=***• 
3arried  him  out,  and  buried  him. 


■with  1  Cor.  6:19,  and  we  find  that  the 
Deity  and  Personality  of  the  Holy 
Ghost  are  plainly  taught.  To  ^'lie  unio,'' 
here  expresses  the  opposition  or  hos- 
tility intended  hj  the  act.  Observe. 
— (1)  "Ananias  has  lied  to  God  the 
Spirit,  not  to  men  and  Peter.  Dare, 
if  you  can,  0  Socinian,  thus  to  read  it, 
'  He  has  lied,  not  to  the  Spirit  and  Pe- 
ter, but  to  God.'" — Bengel.  The  Holy 
Ghost  so  far  from  being  less  than  God, 
is  He  against  whom  the  sin  (against 
the  Holy  Ghost,)  is  more  heinous  than 
against  the  Father  or  the  Son.  (Matt. 
12  :  31.)  (2)  The  judgment  is  the 
same  as  was  pronounced  against  Judas 
— who  also  concealed  his  love  of  money 
under  a  hypocritical  regard  for  the 
poor. 

5.  Peter  in  those  words  pronounced 
his  inspired  verdict  against  the  hypo- 
crite. Some  have  found  nothing  mir- 
aculous in  the  effect  of  this  upon  Ana- 
nias, but  only  the  working  of  his  deli- 
cate sensibility — the  severe  and  sudden 
shock  of  such  a  terrible  detection  be- 
fore the  whole  Church,  where  he  had 
thought  to  succeed  in  his  deception, 
and  to  ob  tain  nothing  but  praise  for  such 
large  liberality.  But  here  was  plainly 
the  visitation  of  God — the  hand  of  Di- 
vine judgment,  and  thus  it  was  in  both 
cases  the  same.  Observe. — (1)  Many 
who  carry  the  public  applause  for  large 
gifts,  do  yet  not  give  according  to  their 
large  means,  in  any  proper  proportion, 
but  after  all,  keep  back  part  of  the  price. 
God  alone  can  search  the  heart.  But 
His  judgment  day  will  reveal  the  true 
character  of  our  deeds.  (2)  How  aw- 
ful will  be  the  terror  with  which  sin- 
ners will  be  struck  at  the  final  judg- 
ment, when  Christ  Himself  shall  pro- 
nounce the  sentence,  Depart.  (3)  How 
fearful  is  the  sentence  of  the  sinner's 
own  conscience.  "  Every  mouth  shall  be 
stopped,  and  the  whole  world  shall  be- 
come guilty  before  God."     \  Gave  up 


the  ghost.  lAiQxnWj,  expired.  ItwouU 
be  possible  for  one  to  be  so  shocked 
and  overwhelmed  by  sudden  detection 
as  to  fall  down  dead.  But  the  fact 
that  both  the  man  and  his  wife  drop 
down  so  instantly  would  imply  that  thia 
was  by  the  direct  act  of  God.  This  wo 
can  see  would  make  a  fearful  example 
of  these  persons,  and  tend  thus  to  deter 
others  from  similar  hypocrisy  in  tho 
Church,  t  Great  fear.  The  immedi- 
ate effect  upon  the  whole  community 
was  this  of  great  fear.  The  judicial 
infliction  had  this  desired  effect  of  stri 
king  terror  into  the  mind  of  the  entire 
people.  It  was  not  only  the  sudden  death 
of  this  unhappy  couple,  but  the  awfu^ 
power  accompanying  the  Apostles, 
which  would  naturally  excite  great  and 
universal  fear  :  so  that  it  is  repeated  in 
vs.  11.  This  reverential  fear  would  go 
far  to  prevent  the  intrusion  of  false 
brethren  into  the  Church. 

6.  The  young  men.  This  may  refe* 
to  a  class  in  the  congregation  accui* 
tomed  to  do  the  work  of  preparing  the 
room  and  attending  upon  the  services. 
On  the  general  plan  of  the  synagogue 
there  were  such,  called  servants,  Luke 
4  :  20.  These  would  naturally  be  the 
younger  men,  as  those  of  some  import- 
ant office  would  naturally  be  elders. 
They  are  also  called  veavioKoc,  you*hs, 
(vs.  10,)  and  without  being  a  class  of 
ecclesiastics,  they  were  probably  the 
younger  members  of  the  congregation 
acting  in  accordance  with  the  Jewish 
custom,  or  perhaps  now  at  some  spe- 
cial direction  Incidental  services  like 
these  were  necessary,  and  without  any 
formal  erection  of  an  office  these  du- 
ties, as  of  sexton,  doorkeeper,  &c,j. 
came  to  be  performed  by  the  young 
men.  ^  Wound  him  up.  AVrapped 
him  up  in  some  loose  covering.  The 
Jews  commonly  bound  the  limbs  sepa- 
rately with  many  folds  of  linen,  in  ordei 
to  embalm  the  body.     Often,  howeves^ 


124 


THE  AOTS  OF  THL  APOSTLES. 


[A.  D.  sa^6 


7  And  it  was  about  the  space  of  three  hours  after    when  his  wifcj 
not  knowing  what  w^as  done,  came  in. 

8  And  Peter  answered  unto  her,  Tell  me  whether  ye  sold  the  land 
for  so  much  ?     And  she  said,  Yea,  for  so  much. 

9  Then  Peter  said  unto  her,  How  is  it  that  ye  have 
{tltt.'*::.        agreed  together  ^to  tempt  the  Spirit  of  the  Lord?  behold^ 
the  feet  of  them  which  have  buried  thy  husband  are  at  th« 
door,  and  shall  carry  thee  out. 


a  loose  shroud  was  thrown  around  the 
fresh  corpse ;  which  was  done  in  this 
case,  probably,  on  account  of  the  great 
haste.  Some  think  that  they  wound 
him  up  in  their  own  mantles,  which 
they  took  off  preparatory'  to  carrying 
him  out. — (Ilackeit. )  Others,  that  they 
wrapped  him  hastily  in  his  own  loose 
cloak  or  robe. — [Lightfoot.)  ^  Car- 
ried him  out — lit.,  Having  carried  him 
forth — they  buried  him.  Out  of  the 
house  and  out  of  the  city.  The  Jews 
were  accustomed  to  bury  their  dead 
outside  the  city  walls.  And  this  was 
done  on  the  day  of  the  death — partly 
because  of  the  rapid  putrefaction  of 
the  body  in  that  warm  climate,  and 
partly  because  of  the  defilement  which 
they  suffered  from  contact  with  a  dead 
body,  Numbers  19  :  11.  The  burial, 
in  this  case,  may  have  been  hastened 
by  the  extraordinary  circumstances  of 
the  death.  This  was  more  in  accord- 
ance with  the  Divine  visitation.  Those 
who  have  suffered  capital  punishment 
for  crime,  whether  by  the  law  or  di- 
rectly by  the  hand  of  God,  have  al- 
ways been  regarded  as  entitled  to  na 
consideration  after  death,  and  so  their 
remains  have  been  treated  with  con- 
tempt. Observe. — The  crime  of  this 
man,  as  a  false  professor  and  deceiver 
in  the  Christian  Church,  was  deeply 
aggravated,  and  his  punishment  was 
merited. 

7.  Three  hours  after — lit.,  It  came  to 
pas3  at  an  interval  of  about  three  hours. 
The  woman,  as  the  weaker  vessel,  had 
a  longer  space  for  repentance.  "Pre- 
cious three  hours."  —  Bengel.  This 
may  indicate  that  the  Christians  ob- 
served the  Jewish  hours  of  prayer,  ch. 
3:1;  10  :  3.  The  corpse  had  not 
been  carried  to  the  house,  but  buried 


at  once  ,  so  that  his  wife  did  not  know 
what  was  done  during  that  three  hours' 
time,  ^  Came  in.  That  is,  to  the 
congregation  where  they  were  assem- 
bled for  worship.  It  was  so  ordered 
in  providence  that  this  wicked  pair 
should  be  separately  tried  .and  pun- 
ished. 

8,  Peter  answered.  This  may  mean, 
addressed  her,  or  replied  to  her  address 
or  salutation  on  her  entrance.  ^  For 
so  much.  He  asks  whether  they  two 
sold  the  land  for  the  sum  stated  by 
Ananias,  perhaps  also  pointing  to  it  at 
his  feet.  Tf  Yea.  She  protested  and 
insisted  upon  it,  that  this  was  the  real 
and  exact  sum.  She  intended  to  de- 
ceive, and  this  was  the  essence  of  the 
lie.  Even  though  they  received  this 
amount  and  more,  she  told  a  deliberate 
falsehood,  because  it  was  her  purpose 
to  deceive  the  Apostles  with  the  idea 
that  this  was  the  full  amount. 

9.  Ye  have  c greed.  Lit.,  TTiat  it  has 
been  agreed  by  you.  The  term  expresses 
open  agi'cement  in  terms,  with  pre- 
vious concert.  It  is  used  in  classic 
writers  to  signify  consjnracy.  ^  Tempt 
the  Spirit  of  the  Lord.  That  is,  to  put 
to  the  test  the  Spirit  of  God,  by  lying 
to  the  Holy  Ghost,  and  attempting  to 
palm  off  hypocrisy  for  piety,  as  though 
He  could  not  detect  the  difference,  or 
as  though  He  were  alike  the  Author 
of  both.  TT  -^i  the  door.  Near  at  hand, 
returning  from  the  burial.  See  Mark 
13:29,  "nigh  even  at  the  doors." 
This  was  three  hours  after  the  death 
of  Ananias,  and  this  length  of  time 
would  be  necessary  to  carry  the  corpse 
some  distance  outside  of  the  city,  and 
to  dig  the  grave,  and  finish  the  burial, 
and  return.  ^  Carry  thee  out.  As 
Peter  knew  beforehand  that  eho  wfti 


A    D   80-36.] 


CHAP.  V. 


lai 


10  'Then  fell   she  down  straightway  at  his  feet,  and  ^"•*- 
j-ielded  up  the  ghost :  and  the  young  men  came  in,  and 
found  her  dead,  and,  carrying  her  forth,  buried  her  by  her 
husband. 

11  ^  And  great  fear  came  upon  all  the  church,  and  upon  01^2  :*«, 
as  many  as  heard  these  things. 


12  ^And  'by  the  hands  of  the  apostles  were  many  k^,^.  j.ia 


19:17. 

>  ch.  2:43,  and 
3, -.1^19:114 


Bigns  and  wonders  wrought  among  the  people  ;  (^  and  they  ^ 
were  all  with  one  accord  in  Solomon's  porch. 

13  And  ^  of  the  rest  durst  no  man  join  himself  to  them  :  \^°\^^ 
°*  but  the  people  magnified  them. 


2  Cor,  12 :  12. 

Heh.  2:4. 

*ch.  3:11,  and 

4 :  32. 

9 :  22,  an^ 
&  19:38. 

m  ch.  2 :  47,  and 

4:21. 


to  die  also,  on  the  spot,  for  her  crime, 
it  is  plain  that  it  was  by  the  special 
visitation  of  God,  as  a  judicial  inflic- 
tion.  (See  vs.  5,  Notes.) 

10.  Yielded  up  the  ghost.  This  is 
expressed  in  the  Greek  by  one  word, 
which  means  simply  expiri?ig,  and  is  a 
better  rendering.  It  is  plain  that  the 
historian  here  understands  this  death 
as  supernatural.  It  was  not  only  in- 
stantaneous like  the  former,  but  it  was 
precisely  as  Peter  foretold.  T[  Came 
in,  &G.  Lit.,  When  they  came  in,  found 
her  dead.  ^  Bg  her  husband.  In  the 
same  grave  with  her  husband. 

11.  Great  fear.  The  same  is  re- 
corded (vs.  5,)  in  the  case  of  Ananias. 
Of  course,  there  was  now  additional 
reason  for  this  public  sensation,  as  the 
Divine  judgment  was  repeated.  It  was 
intended  not  only  to  visit  just  punish- 
ment upon  the  oflFenders,  but  also  to 
express  God's  special  hatred  of  hypoc- 
risy in  His  Church.  See  Matt.  23.  An 
example  was  made  of  these,  at  this 
early  stage  of  the  Church's  history, 
that  should  stand  as  a  permanent  warnr 
ing  against  false  profession  and  willful 
deception  in  Christ's  house.  So  Cain, 
the  first  murderer,  was  signally  pun- 
ished by  God.  So  Nadab  and  Abihu, 
for  offering  strange  fire  instead  of  the 
true.  Korah  and  his  company,  for 
setting  themselves  against  Moses  — 
and  Uzziah,  for  profanely  laying  hands 
upon  the  staggering  ark,  were  judicial- 
ly destroyed  by  God.  Achan,  for  his 
corresponding  crime  in  the  first  period 
of  Israel's  history,  needed  to  be 
promptly  thrust  out  by  the  Church, 
ftud  was  put  to  death.     Observb, — 

"    11* 


Even  the  persecuting  Sanhedrim  were 
awed,  in  some  measure,  by  these  won- 
drous and  fearful  judgments  of  Gcd, 
so  swiftly  visiting  death  upon  th^ 
sinner. 

12.  Not  only  were  there  these  awful 
demonstrations  in  the  Church,  that 
made  it  seem  as  the  sacred  fire  of  the 
altar  which  broke  forth  and  consumed 
everything  impure,  (Levit.  10:  1-10,) 
there  were  also  other  manifestationa 
of  power  in  their  miraculous  gifts, 
which  were  now  greatly  increased.  If 
the  former  would  keep  some  such  insin- 
cere ones  standing  aloof  for  dread,  the 
latter  would  lead  many  to  believe. 
^  Signs  and  tvonders.  See  ch.  2 :  43. 
T[  Among  the  people — who  are  said,  in 
vs.  13,  to  have  magnified  them — that  is, 
the  whole  Church.  Some  read  this 
clause  as  connecting  immediately  with 
vs.  15,  and  that  what  comes  between 
is  to  be  read  as  a  parenthesis.  But 
this  is  not  necessary.  It  is  plain  that 
these  verses  aim  to  give  us  an  account 
of  the  Church's  progress  after  the 
astonishing  events  just  recorded.  ^AU. 
The  Apostles  and  the  Disciples — as  a 
Church.  ^  With  one  accord.  In  reli- 
gious assemblage  at  the  times  of  public 
worship.  See  Notes,  John  10  :  23. 
They  were  wont  to  assemble  now  as  a 
separate  body,  in  Solomon's  Porch ;  the 
"upper  chamber"  (1:  13,)  having  be-- 
come  too  small  for  them. 

13.  And  of  the  rest.  The  general 
idea  here  is  that  this  reverential  awe 
kept  back  the  promiscuous  multitude — • 
"the  people" — "those  that  are  without'* 
— from  intruding  themselves  upon  the 
membership   as   false    Disciples,    and 


126 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-58. 


14  And  beHevers  were  tlie  more  added  to  the  Lord,  multitudes 
loth  of  men  and  women  ;) 

15  Insomuch  that  they  brought  loxth  the  sick  ||  into 
the  streets,  and  laid  them  on  beds  and  couches,  °  that  at 
the  least  the  shadow  of  Peter  passing  by,  might  overshadow 
some  of  them. 


r  Or,  ^  every 

ttreet. 

r.  Matt.  9  :  21, 
and  U:36. 
to..  19:12. 


especially  that  none  who  were  like 
Ananias  ard  Sapphira,  deceivers  and 
hypocrites,  dared  to  mingle  in  their 
assemblies,  much  less  to  join  them- 
selves to  the  Christian  Church,  as  that 
false-hearted  couple  had  done.  Only 
true  believers  were  more  largely  added 
to  the  Church,  (vs.  15.)  This  was  the 
desired  eflFect  of  such  signal  judgment 
of  God.  There  were  doubtless  many 
more  who  were  just  as  insincere  as 
they  were,  and  who  stood  ready  to 
join  ihemselves  to  the  Church  just  as 
lightly  and  as  falsely  as  they  had  done. 
But  of  the  remainder  of  this  class,  in 
whom  it  would  indeed  have  been  an 
act  of  daring,  none  of  them  dared  to 
join  himself  to  them,  fearing  the  con- 
sequences now  as  they  naturally  must 
do  after  so  awful  a  visitation  of  God's 
wrath.  ^  But  the  people.  The  common 
people  of  the  Jews  regarded  the  com- 
pany of  believers  with  respect  and 
admiration,  and  paid  them  honor.  The 
Christian  cause  was  thus  making  pro- 
gress in  the  community.  See  ch.  4 : 
21.  The  people  generally  were  so  far 
satisfied  that  this  work  was  of  God. 
Hence  the  fear  that  was  aroused  in 
Bome  minds  did  not  drive  the  people 
away  in  dread  of  any  connection  with 
the  Church.  It  only  infused  a  salutary 
awe,  and  the  results  were  blessed  and 
glorious. 

14.  And  believers,  &c.  Literally, 
Believing  persons.  Though  the  unbe- 
lievers— "those  without" — "the  rest" 
— dared  not  obtrude  themselves  falsely 
and  join  their  assemblies,  true  believers 
were  the  more  largely  added.  In  this 
way  it  was  shown  how  much  the  people 
held  the  Christians  in  respect.  This 
was  the  progress  which  the  Church 
made  among  the  people.  Though  mere 
ieceivers,  like  Ananias  and  Sapphira, 
were  struck  with  awe,  and  dared  not 
to  join  the  Church,  as  those  hypocrites 


had  done,  yet  true  believers  were  added 
all  the  more.  That  is,  these  events, 
which  kept  back  the  worldly  and 
insincere  from  falsely  joining  them- 
selves to  the  Disciples,  served  to  bring 
forward  true  believers  "all  the  more." 
They  proved  a  means  of  grace  to  such 
as,  with  good  and  honest  hearts,  re- 
ceived the  Word.  And  the  result  was 
that  the  membership  received  still 
larger  accessions,  and  the  cause  gained 
a  new  impulse,  f  To  the  Lord.  Not 
merely  to  the  Church,  as  Ananias. 
Here  the  new  converts  are  said  to  be 
added  "to  the  Lord,"  {i.  e.  to  Christ,) 
as  in  ch.  2  they  are  spoken  of  as  added 
to  the  Church  by  the  Lord.  Christ  is 
the  Head  of  the  Church,  which  is  His 
body.  These  members  are  added  to 
Him.  The  numbers  are  no  longer 
given,  as  in  ch.  4 :  4,  since  the  Church 
grew  to  greater  size.  T  Women  are 
here  distinctly  mentioned  for  the  first 
time  as  among  the  converts — perhaps 
because  Sapphira's  case  had  just  been 
related,  and  the  effect  upon  her  sex 
may  be  signified  thus. 

15.  If  we  read  the  foregoing  verses 
without  a  parenthesis,  as  is  most 
natural,  then  this  verse  connects  tho 
large  increase  of  converts  with  this 
extensive  presentation  of  their  sick  for 
miraculous  cures.  The  connection, 
however,  is  with  the  whole  paragraph 
preceding,  and  looks  back  to  the  record 
in  vss.  12  and  13  also.  The  object  is 
to  show  how  largely  the  membership 
'ncreased,  together  with  the  influence 
of  the  Church  upon  the  community 
every  way.  The  term  rendered  "m^o- 
muck'  sums  up  the  various  antecedents 
which  account  for  the  practice  about 
to  be  related.  Miracles  were  wrought, 
(vs.  12,)  the  Disciples  met  together  as 
a  distinct  body  in  Solomon's  Porch — • 
the  people  held  them  in  great  rever- 
ence, (vs.  13,) — the  membership  was 


A.  D.  80-36. 1 


CHAP.  V. 


1J7 


16  There  came  also  a  multitude  out  of  the  cities  round 

about  unto  Jerusalem,   bringing  "  sick   folks,   and   them  Jg!*""  ^' "' 
which  were  vexed  with  unclean  spirits:  and  they  were  *^'''"'"=^^- 
healed  every  one. 

17  T^Then  the  high  priest  rose  up,  and  all  they  that  ^'='^-*=*-  ''*• 


very  much  increased,  so  that,  (as  a 
result  of  all  this,)  they  (the  believers) 
brought  forth  the  sick  for  miraculous 
hoaliug  by  the  Apostles.  ^  Into  the 
streets.  Rather,  Down  to,  or  Tkroughout, 
or  Along  the  streets.  The  exact  reading 
is,  "So  as  along  the  streets  to  bring 
forth  the  sick."  "  Streets,"  including 
open  squares  —  the  places  af  public 
resort,  such  as  are  found  in  Oriental 
cities,  around  the  gates,  and  elsewhere. 
'^  Beds  and  couches.  The  sick  were 
brought  forth  and  laid  on  these  beds. 
The  dilferent  terms  here  used,  may 
refer  to  the  beds  of  the  richer  and 
poorer  classes.  The  former  term  is 
found  nowhere  else  in  the  New  Testa- 
ment. The  latter  was  probably  the 
coai'ser  pallet  used  by  the  common 
people.  Aiford  thinks  the  distinction 
unfounded.  But  the  oldest  and  best 
lexicographers  favor  it.  The  idea  is, 
that  the  rich  and  poor  alike  were 
engaged  in  this — the  rich  on  their  beds, 
the  poor  on  their  pallets.  ^  That  at 
th.^  least — In  order  that.  This  was  their 
object  in  so  doing.  Literally,  That 
Peter  coming,  (when  he  came,)  even  if 
(if  only,)  the  shadow  might  overshadow 
any  one  of  them. .  That  is,  in  his  daily 
passing  to  and  from  the  public  assem- 
bly in  Solomon's  Porch.  They  crowded 
around  where  he  was  passing  along, 
and  their  simple  confidence  was  such 
that  they  hoped  for  some  efficacy  even 
from  his  shadow,  if  they  could  get  no 
nearer.  This  was  the  faith  which 
Christ  commended  in  the  woman,  who 
in  the  crowd  strove  to  touch  (if  it  were 
but)  the  hem  of  his  garment,  which  in 
itself  could  have  no  more  virtue  than 
the  shadow  here,  (Matt.  9:  22.)  The 
power  was  of  God,  and  the  weakness 
of  the  means  would  show  the  presence 
of  such  Divine  power  in  them.  It  is 
not  said  that  Peter's  shadow  had  any 
miraculous  effect,  but  only  that  the 
people  go   zealously   and    confidingly 


crowded  along  his  path,  aiming  to  get 
within  his  shadow,  if  no  more,  and 
saying  in  themselves,  (as  the  woman 
with  our  Lord,)  "If  I  may  but  be 
reached  by  his  shadow,  I  shall  be 
healed."  That  this  does  not  prove 
Peter's  primacy  or  Popeship,  is  plain, 
since  we  find  a  similar  account  of 
Paul's  miracles,  (ch.  19:  12.) 

16.  This  is  the  first  notice  that  we 
have  of  converts  from  out  of  Jerusa- 
lem, since  the  Pentecost.  The  Wiclif 
version  has  it,  "And  the  multitude  of 
the  cities  nigh  to  Jerusalem  ran." 
There  came  "a/50,"  besides  this,  ^  A 
multitude.  Rather,  the  multitude — the 
mass — the  body  of  the  people.  ^  Out 
of  the  cities.  Rather,  the  population  of 
the  surrounding  cities  came  together  into 
Jerusalem.  See  Isa.  2  :  1-4.  If  Bring- 
ing. Literally,  bearing,  carrying.  ^  Sick 
folks.  Literally,  the  sick.  ^  Vexed. 
Literally,  disturbed,  perturbed — as  if  by 
a  crowJ  of  evil  spirits.  Here  is  the 
first  mention  in  this  history  of  demoni- 
acal possessions,  which  are  so  often 
referred  to  by  Luke  in  his  Gospel  nar- 
rative. (See  Luke  4  :  33-35.)  They 
are  here  distinguished  from  diseases, 
(see  in  the  preceding  clause,)  yet  they 
doubtless  often  produced  disease. 
f  They  were  healed  every  one.  Literally 
they  were  healed  all.  Wiclif — ichich  all 
were  healed.  This  is  the  gracious  re- 
sult. It  was  made  unto  them  according 
to  their  faith.  Those  who  sought  to 
come  within  the  shadow,  if  they  could 
get  no  nearer,  may  be  supposed  to  be 
included. 

^  9.  The  First  Imprisonment  of  thb 
Twelve  —  [Sadducean)  —  Miracu- 
lous Deliverance  —  Peter  —  Ga- 
maliel. Jerusalem.  A.  D.  30-36, 
Ch.  5 :  17-42. 

We  see  here  another  step  taken  m 
that  hostility  which  Judaisw  has  al* 


128 


THE  ACTS  OF  THE  APOSTLES.         [A.  D.  SO-dO. 


I  Or  «nvy. 

I  Luke  21: 12. 


were  with  him,  (which  is  the  sect  of  the  Sadducees,)  and 
were  filled  with  ||  indignation, 

18  'lAnd  laid  their  hands  on  the  apostles,  and  put  them 
in  the  common  prison. 


^eady  set  up  against  Christianity.  We 
saw  the  two  Apostles  (Peter  and  John,) 
thrust  into  prison  over  night  to  await 
their  trial  in  the  morniug,  (eh.  4:1.) 
Now  we  see  "the  Apostles,"  all  of  them, 
imprisoned  without  any  apparent  lim- 
itation, and  on  the  ground  of  a  previous 
decision  and  condemnation  of  their  doc- 
trine, (see  vs.  28.)  Besides,  here  we  find 
the  High  Priest  entering  into  the  strife, 
and  thus  this  imprisonment  assumes  a 
more  official  and  national  aspect,  as  the 
act  of  the  Jewish  Church  through  its 
official  representative  and  head. 

17.  Then.  Not  only  after  that,  but 
as  a  consequence  of  the  foregoing,  and 
occasioned  by  it.  This  wonder-work- 
ing power  so  amazingly  popular,  alarm- 
ed the  chief  functionaries.  The  Sad- 
ducees  were  yet  taking  the  lead  in  the 
opposition,  as  in  ch.  4:1.  T[  The  high 
priest.  This  was  probably  Annas,  who 
is  named  (ch,  4  :  6,)  as  high  priest,  or 
it  may  have  been  Caiaphas,  who  was 
the  acting  high  priest  at  the  tkue,  but 
by  Roman  authority  and  not  by  Jewish 
law.  According  to  the  latter,  Annas 
was  the  high  priest  until  his  death.  (Ex. 
9  :  44.)  But  as  the  Romans  usurped 
the  prerogative  of  appointing  or  remo- 
ving from  this  office  according  to  their 
pleasure,  within  the  priestly  line  and 
order,  the  greatest  confusion  obtained. 
Hence,  Luke  names  both  Annas  and 
Caiaphas  as  being  both  of  them  high 
priests  (Luke  3  :  2.)  at  the  same  time. 
^  Rose  up — having  risen  up.  The  term 
implies  some  special  excitement,  (and 
not  any  formal  judicial  act,)  under 
which  he  proceeds  to  the  hostilities 
named,  vs.  18.  \  They  that  loere  with 
him.  Meaning  not  the  Sanhedrim,  (who 
are  mentioned  in  vs.  21,  as  distinct 
from  these, )  but  those  who  joined  with 
him  in  his  views  and  plnns  —  his 
party.  See  ch.  4  :  14 ;  19  :  38  ;  22  :  9. 
This  is  explained  in  the  next  clause  as 
referring  to  the  sect  of  the  Sadducees. 
The  language  \n  the  Greek  implies  that 


the  whole  sect  of  the  Sadducees  were 
of  the  high  priest's  party  in  opposition 
to  our  Lord,  and  that  it  was  the  Sad- 
ducees' party  in  the  Sanhedrim.  See 
vs.  21,  Notes.  "Whether  Annas  and 
Caiaphas  were  of  this  sect,  or  whether 
they  were  Pharisees,  as  some  suppose, 
(ch.  23  :  6,)  cannot  be  determined, 
though  some  think  the  meaning  to  be 
that  they  were  of  this  sect,  and  in  a 
manner  represented  them.  Certain  it 
is,  that  the  party  with  him  were  mainly 
of  that  sect,  and  this  is  recorded  to  call 
our  attention  to  the  fact  that  these,  who 
denied  the  resurrection  and  the  world 
of  spirits,  were  the  first  opposers  of 
Christianity,  and  this  because  the  Apos- 
tles preached  the  doctrine  of  the  Res- 
urrection, as  shown  in  the  case  of  Christ. 
Meanwhile,  the  Pharisees  hated  the 
Sadducees  so  much  that  ihey  rather 
kept  silence  and  almost  sided  with  the 
Disciples,  while  these  their  enemiea 
were  in  the  opposition.  At  a  later 
time,  however,  the  Pharisees  were  the 
prominent  party  in  the  hostilities  : 
and  these  rival  sects  were  joined  at  last 
against  Christ,  like  Pilate  and  Herod. 
(See  ch.  4  :  1.)  Tf  Sect.  The  term  here 
used  is  that  which  we  in  English  have 
transferred  directly  from  the  Greek — 
heresy.  It  is  used  as  we  would  use 
the  word  party  or  division,  and  not  in 
the  modern  sense,  with  reference  to  fa- 
tal errors — though  the  Sadducees  were 
heretics.  Originally,  the  word  means 
simply  ojo^wn  or  choice,  as  we  say  ^'pcr- 
suasion."  H  Indignation.  Here  wo 
have  another  Greek  term  which  ia 
transferred  to  the  English  word,  zeal. 
It  means  commonly  any  ardor  of  mind 
in  a  good  or  bad  sense,  but  here  it  ex- 
presses envy  and  party  spirit.  They 
were  moved  at  the  popularity  of  the 
Apostles,  and  afraid  of  their  own  cause 
being  lost  with  the  people,  and  indig- 
nant at  the  currency  thus  given  to  the 
doctrine  of  the  resurrection. 

18.  Laid  their  hands.     This  refers  to 


A.  D.  30-36.1 


CHAP.  V. 


129 


19  But  'the  angel  of  the  Lord  by  night  opened  the  l^^^;"*' ^"""^ 
prison  doors,  and  brought  them  forth,  and  said, 

20  Go,  stand  and  speak  in  the  temple  to  the  people  "all  jJo^/' 6:68, and 
the  words  of  this  life. 

21  And  when  they  heard  that,  they  entered  into  the 
temple  early  in  the  morning,  and  taught.     *But  the  high 


1  John  5  :  11. 


their  arrest.  The  next  clause  relates 
the  result.  ^  The  Apostles.  That  is 
the  twelve,  vs.  29.  ^  Common  prison. 
The  terms  mean  public  custody.     No 

^  reference  is  had  to  an  inferior  jail  for 
lowest  criminals.  The  public  prison 
■was  used  as  being  more  secure.  In  ch. 
4  :  3,  the  term  here  rendered  prison  is 
translated  hold.  The  Wiclif  version 
has  it  the  common  ward. 

19.  The  angel.  Literally,  ^n  angel, 
"without  any  particular  reference  to  one 
rather  than  another  angel.  "The  Angel" 
in  the  Old  Testament  sense  would  moan 
the  Covenant  Angel,  the  Lord  Jesus 
Christ,  who,  we  suppose,  is  not  meant 
here.  The  deliverance  was  plainly 
miraculous.  yVngels  are  employed  by 
God  on  such  errands  of  salvation.  Hob. 
1  :  14.     While    the    high  priests,    the 

»  servants  of  the  Old  Israel,  prove  faith- 
less, the  angels,  the  heavenly  servants 
of  the  New  Israel,  most  conspicuously 
fulfill  their  office,  f  By  night.  The 
deliverance  was  wrought  between  the 
days,  as  being  thas  more  surprising  and 
alarming.  The  men  that  were  seen 
Bafely  in  their  confinement  at  night- 
fall, were  missing  in  the  morning,  and 
no  watchman  disturbed,  and  no  trace 
of  the  mode  of  escape  !  The  etfect  of 
this  upon  their  enemies  is  seen  in  vs. 
23.  ^  Opened  the  prison  doors.  The 
miracle  consisted  in  opening  the  barred 

»  doors  as  no  human  power  could  do  it. 

It  would  seem  also  that  the  doors  were 
closed  again  by  the  same  miraculous 
agency.     This  added  to  the  surprise, 
^  vs.  23.     How  could  they  have  escaped, 

^  would  be  the  question.     Through  what 

opening,  as  the  doors  were  shut  '■'■xoith 
all  safety  ?"  By  what  intervention  in 
spite  of  these  iron  doors  and  bars  ? 
IIoAV  else,  indeed,  than  by  God  ? 

20.  Go— Ijit.,  Go  forth.  They  were 
Bet  free,  and  this  address  of  the  angel 
is  that  they  exercise  their  freedom 


I  without  any  feeling  of  restraint. 
1[  Stand — having  taken  your  stand — ■ 
implying  firm,  free  and  calm  action. 
1[  In  the  temple.  That  is,  as  publicly 
as  before,  and  more.  Instead  of  in 
"Solomon's  Porch,"  they  were  to  take 
their  stand  in  the  second  inclosure  it- 
self, as  distinguished  by  the  term  here 
used  from  the  building  as  a  whole. 
Their  instructions  are,  to  speak  or 
discourse  to  the  people,  now  that  their 
priests  and  rulers  would  not  hear. 
Tf  All  the  words — concealing  or  keep- 
ing back  nothing,  however  odious  — 
withholding  not  even  the  doctrine  of 
"  the  Resurrection  and  the  life,"  for 
fear  of  this  violent  hostility  of  the  Sad- 
ducees.  •[  Of  this  life.  This  life  which 
embraces  the  Resurrection:  as  Christ 
Himself  is  "  the  Resurrection  and  the 
Life,"  (John  11  :  25,)  and  has  brought 
life  and  immortality  to  light  through 
the  Gospel,  (2  Tim.  1 :  10.)  "  In  Him 
was  life;  and  the  life  was  the  light  of 
men,"  John  1  :  4,  This  life,  spiritual 
and  heavenly,  is  quite  different  from 
that  which  the  Sadducees  held,  who 
denied  the  soul's  immortality  and  the 
life  eternal.  "  Christ  is  the  way,  and 
the  truth,  and  the  life,"  (John  14:  6.) 
The  Gospel  is  called  "  the  word  of  this 
salvation,"  (ch.  13  :  26.) 

21.  When  they  heard.  This  is  said 
to  show  their  prompt  obedience  to  the 
angelic  directions.  ^  Uarly  —  Lit., 
about,  upon,  or  at  daybreak.  Strictly 
understood  it  may  mean,  fust  before 
day-dawn.  ^  Came.  Lit.,  The  high- 
priest  having  arrived — that  is,  at  the 
session  chamber  of  the  Sanhedrim  iq 
the  temple,  ch.  6  :  14.  ^  And  they 
that  were  with  him — the  same  as  spo- 
ken of  in  vs.  17 — those  of  his  party. 
*[[  The  council.  The  supreme  council 
or  court  of  the  nation — the  Sanhedrim. 
The  Greek  shows  that  those  who  weM 
with  him  took  part  in  the  call  of  ^ 


yso 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-8ft. 


priest  came,  and  they  that  were  with  him,  and  called  the  council 
together,  and  all  the  senate  of  the  children  of  Israel,  and  sent  to  tha 
prison  to  have  them  brought. 

22  But  when  the  officers  came,  and  found  them  not  in  the  prison, 
they  returned,  and  told, 

23  Saying,  The  prison  truly  found  we  shut  with  all  safety,  and 
the  keepers  standing  without  before  the  doors:  but  when  we  had 

opened,  we  found  no  man  within. 

24  Now  when  the  high  priest  and  "  the  captain  of  the 
temple  and    the    chief  priests  heard  these   things,   they 
doubted  of  them  whereunto  this  would  grow. 


■I  Luke  22:4 
ch.  4:  1. 


council,  and  the  term  denotes  a  formal 
convening.  ^  All  the  senate — the  elder- 
ship. It  would  seem  that  besides  call- 
ing the  Sanhedrim  together,  a  part  of 
whom  were  elders,  they  summoned, 
also,  all  *'  the  elders  of  the  Jews,"  though 
not  belonging  to  this  supreme  court, 
(see  ch.  4:8;  ch.  25:  15,)  yet  im- 
portant as  representing  the  synagogues, 
and  as  men  of  wisdom  and  counsel,  for 
Buch  an  emergency.  They  were  noted 
as  foes  of  Jesus  and  of  His  doctrine. 
^  The  prison.  This  term  is  not  the 
same  as  is  used  in  vs.  18  or  19,  but 
another,  signifying  a  place  of  confine- 
ment — ( the  whole  building. )  The  term 
used  in  vs.  22,  (same  as  in  vs.  19,) 
conveys  the  idea  of  a  guard — as  we 
say,  "  watch-house,"  the  particular 
ward  or  cell.  ^  To  have  them  brovght. 
Lit.,  For  them  to  be  brought — com- 
manding them  to  be  brought. 

22.  The  officers.  Lit,,  The  servants 
(of  the  Sanhedrim)  having  come — ar- 
rived— (the  same  word  as  is  used  of 
the  high-priest,  vs.  21,)  did  not  find 
them  in  the  prison  (cell) ;  and  having 
returned  they  reported. 

23.  The  prison.  This  is  the  term 
used  in  vs.  21,  meaning  the  building 
itself.  They  found  the  jail  shut  vp  (an 
emphatic  term)  *'mi;AaZZ#ff/e^y,"  (perfect 
security,)  no  trace  of  being  broken 
open,  all  the  doors  and  bolts  just  as 
they  ought  to  be,  thoroughly  secure. 
Wiclif — ^^  with  all  diligence."  The  an- 
gel who  miraculously  opened  the  pris- 
on doors,  (vs.  19,)  had  closed  them 
after  him,  so  as  to  leave  them  precise- 
ly as  they  were  found.  This  puzzled 
Vkn  officers  most  of  all,     ^  Kceptrs. 


Lit.,  Guards — from  which  the  term  for 
^^ prison,"  in  vss.  19  and  23,  is  taken, 
This  would  show  that  the  guards  had 
been  at  their  post ;  and  that  the  Apos- 
tles had  not  escaped  by  their  absence 
or  inadvertence.  \  Before  the  doors. 
The  guards  were  found  standing  before 
the  very  prison  doors  that  the  angel  had 
opened  and  closed  after  him,  vs.  19. 
T[  When  we  had  opened.  Lit.,  Having 
opened.  They  opened  now  in  a  natural 
way,  the  very  doors  that  the  angel 
opened  miraculously.  But  they  found 
no  one  inside. 

24.  The  high-priest.  Lit.,  The  priest. 
That  is,  by  eminence,  in  chief— mesm- 
ing,  of  course,  the  high-priest,  as  al- 
ready referred  to.  1[  Captain  of  the 
temple.  This  officer  was  the  guardian 
of  the  sacred  house,  one  of  the  chief 
priests,  perhaps  a  member  of  the  San- 
hedrim, and  set  to  enforce  the  Mosaic 
observances.  (See  ch.  4  : 1.)  He  waa 
one  of  "those  that  were  with  the  high- 
priest,"  vss.  17,  21.  «J  The  chief 
priests — high-priests — the  heads  of  the 
twenty-four  courses  appointed  by  Da- 
vid, 1  Chron.  24,  or  possibly,  also, 
those  who  had  been  high-priests  under 
the  Roman  appointment,  just  as  Annas 
and  Caiaphas,  (and  doubtless  several 
others  at  least,)  were  high-priests  in- 
stead of  07ie,  as  provided  for  by  the 
Jewish  law.  See  ch.  4  :  6.  T  They 
doubted.  The  word  is  more  forcible, 
and  means,  they  were  in  perplexity. 
T[  Concerning  them — these  things,  or 
these  Apostles.  \  Whereunto,  &c.  Lit., 
What  u-ould  come  of  this,  or,  What  this 
would  become — how  it  would  turn  out. 
They  were  at  an  utter  less  to  eonceiT* 


k  D.  80-3G.] 


CHAP.  V. 


ISl 


25  Then  came  one  and  told  them,  saying,  Behold,  the  men  whom 
ye  put  in  prison  are  standing  in  the  temple,  and  teaching  the  people. 

26  Then  went  the  captain  with  the  officers,  and  brought 

them  without  violence:  ^for  they  feared  the  people,  lest  «M»tt2i:2«. 
they  should  have  been  stoned. 

27  And  when  they  had  brought  them,  they  set  thein  before  tho 
council  :  and  the  high  priest  asked  them, 

28  Saying,  ^  Did  not  we  straitly  command  you  that  ye  y<*-*=i8. 
should  not  teach  in  this  name  ?  and,  behold,  ye  have  filled  ^ch.  2:23-36. 
Jerusalem  with  your  doctrine,  'and  intend  to  bring  this  ^ud^^ :  15, aud 
man's  "blood  upon  us. 


a  Matt.  23 :  35, 
aud  27 :  25. 


what  this  would  result  in,  if  things 
went  on  in  this  amazing  manner  as 
regarding  these  men. 

25.  They  get  now  some  light  upon  the 
subject,  'file  prisoners  are  found,  at 
least.  ^  Came  one.  Literally,  one  ar- 
riving— the  same  word  as  used  before. 
The  (very)  7nen  lohom  ye  put  in  prison, 
are  (not  there,  but  on  the  contrary,) 
standing  in  the  temple  and  teaching  the 
people. 

26.  The  captain — of  the  temple — the 
commander  of  the  Levitical  guard.  (See 
vs.  2-4  )  ^  With  the  officers — the  servants 
of  the  court.  Literally,  Then  the  captain 
having  departed  with  the  officers.  ^Brought 
thtm,  noi  by  force — not  binding  them  as 
else  they  would  have  done.  Matthew 
27  :  2.  This  refers  not  to  the  unresist- 
ing aianner  of  the  Apostles  so  much  as  to 
the  manner  of  the  officers,  as  is  shown 
by  the  reason  annexed.  \  For.  This 
shows  that  the  people,  to  whom  they 
discoursed,  were  warmly  in  their  favor, 
and  they  feared  that  any  attempt  at  vio- 
lence or  cruelty  in  bringing  them  to  the 
court  would  result  in  themselves  being 
stoned.  Lit.,  in  order  that  they  might  not 
be  stoned.  The  Apostles  might  have  ap- 
pealed to  this  popular  feeling,  but  they 
did  not.  They  submitted  to  the  lawful 
authority.  It  was  not  from  the  Disci- 
ples that  they  apprehended  the  stoning, 
but  fcom  the  fickle  multitude  whom 
they  afterwards  us^ed  as  instruments  of 
persecution.  Stoning  was  now  the  cap- 
ital punishment  under  the  Jewish  law. 

27.  When,  &c.  Literally,  having 
brought  them.  ^  They  set  them — set  them 
up — stationed  or  presented  them.  See 
ch  1 :  23,  where  the  same  word  is  used. 


28,  Bid  not  we,  &c.  One  would  sup- 
pose, says  Chrysostom,  that  the  first 
thing  asked  would  have  been,  how  did 
you  escape  ?  But  as  if  nothing  had 
happened,  he  asked  about  their  teach- 
ing. The  high  priest  was  the  chief 
religious  functionary  of  the  nation — • 
the  representative  of  the  religious  in- 
terest of  the  people,  (see  Zech.  3  :  1,) 
and  hence  the  presiding  officer  in  the 
Supreme  Court.  ^Straitly.  Thephraso 
used  here  is.  Did  we  not  command  you 
with  a  command.  He  is  ashamed  to 
speak  of  threatening,  (ch.  4  :  17,)  for 
th«y  had  not  the  power  to  punish. 
How  he  sets  up  their  command,  and 
the  enormity  of  violating  it,  while  God's 
command  would  pass  for  nothing !  The 
question  implies  that  the  Apostles  wero 
bound  to  obey  the  order  of  the  Sanhe- 
drim, as  they  would  have  been,  had 
not  the  command  of  God  been  most  di- 
rectly and  clearly  contrary  to  it,  vs.  29. 
^  In  this  name.  i.  e.  of  Jesus.  Bengd 
remarks  that,  "  The  high  priest  avoids 
using  the  name  of  Jesus.  Peter  uses 
it  and  glories  in  it."  vss.  30,  31.  Lit- 
erally, upon  this  name,  (as  their  author- 
ity, ch.  4:  18.)  IF  And,  behold,  (oa 
the  contrary,)  you  have  filled  Jerusa- 
lem with  your  teaching,  so  that  it  has 
spread  throughout  the  city  and  among 
all  classes.  ^  Bring  this  man's  blood 
upon  us.  This  was  indeed  what  the 
high  priest  .and  his  followers  profanely 
said,  "  His  blood  be  on  us,  and  on  our 
children."  Matt.  27  :  25.  They  began 
now  to  fear  being  held  responsible  for 
Christ's  murder,  and  that,  by  the  very 
people  whom  they  had  urged  on  to  tho 
crucifixion.     Conscience  was  condemi** 


i32 


CHAP.  V. 


[A.  1).  30-3d. 


(  ch.  4 :  19. 
c  ch.  3  :  13,  15, 
aud  22:  U. 
dch.  10:39, 
aud- 13:  29. 
Gal.  3:13. 
1  Pet.  2 :  24. 
ecu.  2:  33,  36. 
Phil.  2:9. 
Hcb.  2:10,  &  12:2. 


29  ^  Then  Peter  and  the  other  apostles  answered  and 
said,  ^  We  ought  to  obey  God  rathei  than  men. 

30  ''  The  God  of  our  fathers  raised  up  Jesus,  whom  ye 
slew  and  ^  hanged  on  a  tree. 

31  *Him  hath  God  exalted  with  his  right  hand  to  he 


so  spread  among  the  people  did  indeed 
teach  that  Jesus  was  wickedly  put  to 
death  by  the  Jews.  But  this  was  nofe 
with  any  intent  to  excite  the  popular 
vengeance  against  the  leaders,  but 
rather  to  urge  them  to  repentance  in 
order  to  pardon  and  salvation.  Ob- 
serve.— This  miraculous  deliverance 
was  not  wasted,  because  of  the  Apostles 
being  retaken.  It  was  intended  as  a 
sign  from  God,  and  it  had  its  effect  upon 
the  Sanhedrim,  vs.  24. 

29.  Peter  and  the  [other)  apostles.  Pe- 
ter, as  usual,  appears  as  spokesman. 
The  phraseology  is  peculiar,  and  would 
read,  ' '  And  Peter  answering,  the  Apos- 
tles also  said."  Peter  spake  for  them 
all.  They  expressed  their  concurrence. 
j[  We  ought,  &c.  Literally,  It  is  ne- 
cessary to  obey.  They  acknowledged 
the  Sanhedrim  as  the  ordinary  religious 
authority  whom  it  would  bo  right  to 
obey  except  in  case  of  such  a  clear, 
unmistakable  command  of  God  to  the 
contrary.  And  here  they  declare  they 
have  no  option.  There  is  an  absolute 
necessity  laid  upon  them.  The  term 
here  rendered  to  obey,  is  peculiar,  and 
3xpresses  the  idea  of  obedience  to  au- 
thority, translated  *'  /o  obey  magistraies,'''' 
Titus  3:1.  In  ch.  4  :  19,  they  had 
challenged  their  persecutors  to  deny 
this  clear,  unquestioijed  principle  ;  and 
here  they  say  (not,  ^^we  ought,"  but)  it 
is  necessary,  in  every  case  as  well  as  in 
ours.  It  is  a  necessity  which  cannot 
be  set  aside.  Observe. — There  could 
be  no  doubt  of  the  Divine  command  in 
this  case,  at  it  was  expressly  sighified 
by  the  angel,  (vs.  20.)  Observe. — 
They  made  no  forcible  resistance  to  the 
authorities,  but  patiently  bore  the  pen- 
alties luid  gave  their  testimony. 

30.  After  stating  the  principle  of 
their  obedience  to  God,  they  gave  a 
Bynopsis  of  Christ's  hisiorj  as  oeing 
the  -work  of  ti  q  God  of  their  Jewish 


fathers,  of  the  very  Jehovah  whom 
they,  the  Jews,  boasted  of  worshiping. 
This  would  bring  the  necessity  of  obe- 
dience home  to  the  Sanhedrim  also, 
and  all  the  accusers.  ^  liaised  up. 
Their  treatment  of  Christ  is  put  in  di- ' 
rect  contrast  with  that  of  "the  God  of 
their  fathers,"  Abraham,  Isaac  and  Ja- 
cob, whom  they  all,  as  Jews,  boasted. 
While  they  slew  Him,  their  national 
covenant  God  raised  Him  up,  i.  e.  from 
the  dead.  And  this  act  of  Resurrec- 
tion was  the  l>ivine  seal  set  upon  Christ's 
work,  and  thus  it  authorized  their  obe- 
dience in  preaching  and  teaching  in  the 
name  of  Christ.  ^  Ye  sleio  and  hanged. 
Literally,  Ye  slew,  having  hanged — slew 
by  hanging.  The  term  here  rendered 
'^'sleui'''  is  different  from  those  else- 
where used,  (to  kill,  crucify,  &c.)  and 
expresses  a  more  personal  action — lit- 
erally, handled — as  elsewhere  he  urgea 
home  their  personal  participation  in 
Christ's  death  "6^  2vicked hands,''  (ch,  2: 
23. )  ^  Ona  ^rce— (crucified.)  Though 
the  Jewish  law  pronounces  every  one 
accursed  who  ^^ hangs  on  a  tree,''  its 
reference  is  not  distinctly  to  the  pun- 
ishment of  crucifixion,  which  was  a  Ro- 
man punishment  and  not  Jewish.  It 
referred  originally  to  the  ignominious 
exposure  of  the  dead  body  of  a  crimi- 
nal on  a  post  or  a  tree.  Yet  the  curso 
of  the  law  is  so  worded  that  it  appliea 
to  this  punishment  of  crucifixion,  espe- 
cially as  the  custom  was  to  leave  the 
dead  body  exposed  on  the  cross.  See 
Deut.  21  :  22  ;  Gen.  40 :  19.  The  point 
of  this  is  that  He  whom  they  held  to 
be  accursed  and  treated  most  ignomin- 
iously  had  been  glorified  by  God.  (Rom. 
1:2.) 

31.  Him — This  one  (tovtov)  hath 
God  exalted.  God  has  lifted  Him  up 
to  honor  and  glory,  as  ye  lifted  Him 
up  to  shame.  ^  With  his  right  hand. 
Rather,  At,  or  to  His  right  hand, 
to   sit  there,   (Psalm  110  :  1,}  asso- 


A.  D.  30-36.J 


CHAP   V. 


183 


'a  Prince  and  « a  Saviour,  *  for  to  give  repentance  to  If^mel,  ^guift.uii. 
and  forgiveness  of  sins.  "^S&^^ss. 

32  And  ^ve  are  his  witnesses  of  thase  things;  and  no  is  col'iVu. 
also  the  Holy  Ghost,  '*■  whom  Grod  hath  given  to  them  that  HtVX'fni 
obey  him.  ^"=**- 


ciated  in  the  dominion,  (Psalm  45  : 
9,)  or  if,  as  some  take  it,  the  sense 
is,  "  with  or  by  His  right  hand,"  then  it 
is  to  show  God  to  be  the  doer  of  this 
omnipotent  act,  Rom,  1  :  2.  The  lat- 
u-r  is  favored  by  the  parallel  reading, 
ch.  2  :  33.  {To  be)  a  Prince — Cap- 
tain— "Author  of  salvation,"  Heb.  2  : 
10,  elevated  Him  as  a  Prince — this 
One  who  is  a  Prince — "  Prince  of  Life," 
(ch.  3  :  15,)  leading  the  way ;  or, 
elevated  Him  (to  sit)  as  a  Prince  upon 
His  throne,  as  Mediator,  for  the  pur- 
pose of  giving  repentance.  So  Heb. 
2:9.  "We  see  Jesus  crowned  with 
glory  and  honor  thaiPlIe,  by  the  grace 
of  God,  should  taste  death  for  every 
man."  So  Ps.  110 :  5.  ^And  a  Saviour. 
A  Prince,  as  having  all  authority  and  so 
to  be  obeyed ;  and  a  Saviour,  as  using 
His  authority  to  give  salvation,  able 
to  save  to  the  uttermost,  &c.,  Heb.  7: 
25.  "All  power  is  given  unto  me  in 
heaven  ajid  on  earth.  Go  ye,  therefore, 
and  teach  all  nations,''  &c.  Jesus 
must  be  Prophet  and  King  to  all  to 
whom  He  is  Priest.  He  is  a  Saviour 
to  those  only  who  accept  Him  as  their 
Lord.  ^  To  give  repentance.  He  uses 
His  supreme  power  for  this  end.  It 
requires  Omnipotence  to  work  true  re- 
pentance, which  implies  a  new  crea- 
tion. It  is  of  the  now  birth,  which  is 
not  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God.  So  faith  is 
said  to  be  the  gift  of  God.  See  ch.  11  : 
18 ;  2  Tim.  2  :  25  ;  Eph.  2  :  8.  Ben- 
ijel  remarks,  that  "repentance  is  a 
joyoua  gift,  not  a  sad  business."  Aa 
Prince  and  Saviour,  Jesua  gives  repent- 
ance. This  ia  His  royal  prerogative 
as  the  Prince  of  Life.  So,  as  Prince 
and  Saviour,  He  gives  forgiveness  of 
sins.  Tkey  are  brth  His  free  gift. 
Ho  does  not  give  forgiveness  as  a  re- 
ward of  rt'peatfince,  but  the  one  is  as 
truly  a  gift  as  the  other.  "Free  for- 
giveness in  His  name."  Repentance, 
12 


however,  must  precede  forgiveness, 
but  grace  in  the  heart  must  precede 
both.  ^  To  lorael.  Even  to  you,  Israel. 
The  grace  is  preached  even  to  these 
blood-stained  sinners,  (who  confess 
thaj;  they  have  shed  His  blood,  vs.  28,) 
for  "the  goodness  of  God  leadeth  us 
to  repentance,"  (Rom.  2:4.)  It  wa3 
as  much  as  to  say,  "He  is  exnlted  to 
give  repentance  to  you  and  forgive- 
ness." It  also  intimated  that  the  offer 
was  made  first  to  Israel,  (see  ch.  3  : 
20,)  and  that  He  gives  these  to  the 
true  Israel,  the  people  of  His  new  and 
better  covenant,  His  own  elect.  This 
implies  that  Peter  still  cherishes  a 
special  hope  for  Israel,  yet  he  sees 
that  there  is  no  hope  for  them,  except 
in  the  Divine  favor  and  grace.  T[  And 
forgiveness.  John  the  Baptist  preach- 
ed to  Israel  "  the  baptism  of  repent- 
ance for  the  remission  of  sins,"  (Luke 
3:3,)  the  baptism  that  set  forth  those 
great  ideas,  and  involved  a  profess'ion 
of  such  repentance.  But  Christ  gives 
repentance  in  order  to  the  forgiveness 
which  He  also  freely  gives. 

32.  His  witnesses.  As  Apostles  thej' 
were  chosen  by  God  to  be  witnesses 
of  the^e  things — these  words  histories, 
things  expressed  in  words — as  of)  His 
Life,  Death,  and  especially  of  His  Res- 
un-ection,  vs.  30 ;  ch.  1  :  8-22  ;  2 :  32, 
40.  Hence  they  could  not  cease  to  bear 
witness.  They  had  no  optioa,  for  they 
had  no  right  to  cease,  if  they  would. 
T[  The  Holy  Ghost.  They  wore  not 
alone  in  this  witness,  for  the  Holy 
Spirit  bore  witness  also  to  these  great 
truths,  by  miraculous  signs  which  ac- 
companied their  testimony,  and  by  the 
inspiration  of  their  written  Scripture— 
witness.  So  it  was  promised  in  John 
15  :  26.  ^  To  them  that  obey  Him.  Lit, 
Thai  yield  obedience  to  Him.  as  thmr  Lead' 
er,  Captain,  Prince.  This  term  refers 
back  to  vs.  29,  where  it  is  used  in  the 
same  sense.     The  whole  drift  then  is 


t34 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-36. 


io|.j:87,Mj       33  ^iwrhen   they  heard   that,  they  were   cut   to   tJu 

heart,  and  took  counsel  to  slay  them. 

34  Then  stood  there  up  one  in  the  council,  a  Pharisee, 
»ch. 22:1,       named  "'G-amaliel,  a  doctor  of  the  law,  had  in  reputation 

among  all  the  people,  and  commanded  to  put  the  apostlea 
forth  a  little  space  ; 


It  is  necessary  for  us  to  yield  obedience 
to  God  as  our  Prince  and  Saviour, 
rather  than  to  man.  The  very  Jehovah 
of  the  Jews  has  clearly  recognized  Him 
by  most  miraculously  raising  Him  from 
the  dead ;  and  now  He  has  glorified 
Him  as  the  Saviour  of  Israel.  We  are 
Bct  to  be  His  witnesses  to  men,  and 
hence  we  cannot  be  silent ;  nay,  we 
have  the  Holy  G-host  also  bearing  wit- 
ness with  us,  in  miracles  and  by  inspi- 
ration, and  how  can  we  forbear?  And 
especially,  since  the  Holy  Ghost  is 
given  to  those  who  ohoy  God,  (vs.  29,) 
and  thus  we  must  give  His  witness, 
since  we  cannot  consent  to  disobey  God. 
"We  cannot  but  speak  the  things  that 
we  have  seen  and  heard."  "We  can 
do  nothing  against  the  truth  but  for 
the  truth."  See  Rom.  8:16;  Gal.  4  : 
6  ;  1  John  3  :  24. 

33.  Cat  {to  the  heart.)  The  Wiclif 
version  reads.  Were  tormented.  Tyn- 
dale.  They  clave  asunder.  The  idea  ex- 
pressed is  of  being  sawn  amnder,  or 
ground  in  pieces,  as  with  the  teeth  of 
a  saw,  "cut  through  with  rage."  See 
ch.  7  :  54.  It  was  not  that  experience 
of  being  "pricked  to  the  heart,"  (ch. 
2:37,)  which  was  so  salutary  in  its 
results,  but  that  tormenting  "sense 
of  guilt  mixed  with  wrath,"  which 
was  a  more  mangling  sensation.  ^  Took 
tounscl.  The  Geneva  roads,  "  They 
nought  means."  More  exactly.  They 
were  deliberating,  or  purposing — taking 
counsel  with  the  intent  to  slay  them. 
This  was  a  further  advance  in  tlieir 
persecuting  movements.  They  now 
began  to  plot  for  their  lives,  as  they 
had  done  for  the  life  of  the  Master 
Himself, 

34.  Stood  there  up.  Literally,  A  cer- 
U!-in.  one  rising  up,  or  having  risen,  (as 
If  to  say  or  do  something  important.) 
T  In  the  council.  In  the  Sanhedrim,  as 
tlic  wor(^  meaning  council  or  assembly 


is  transferred  to  our  language.  He 
was  a  member  of  this  court.  Tf  A  Phar- 
isee. He  was  of  the  party  opposed  to 
the  Sadducees,  and  therefore  having 
no  sympathy  with  them  in  their  perse- 
cution of  the  Apostles  for  their  doc- 
trine of  the  Resurrection.  We  need 
not  suppose  that  he  favored  the  Apos- 
tles at  all  as  followers  of  Jeeus.  He 
was  probably  the  Gamaliel  who  waa 
the  teacher  of  Saul  of  Tarsus,  (ch.  22  : 
3.)  He  is  said  to  have  been  one  of  the 
seven  Rabbis,  to  whom  the  Jews  gave 
the  title  Mabboni^'^'My  Master,"  (John 
20  :  IG,)  the  son  of  Symon.  supposed  to 
be  the  same  as  Simeon,  Luke  2 :  25, 
and  the  grandson  of  Ilillel.  Some  tra- 
ditions would  make  him  to  have  bo- 
come  a  Christian,  but  there  ie  no  evi- 
dence of  this.  ^  Gamaliel.  The  name 
means  ^*reivard  from  God."  See  Num. 
1  :  10.  ^  A  doctor  of  the  law.  This  ia 
expressed  by  one  term  meaning  a  teacher 
of  the  law.  He  is  thought  by  many 
without  reason,  to  have  been  presi- 
dent of  the  Sanhedrim  on  account 
of  his  legal  fame.  T[  Had  in  reputa- 
tion. This  is  expressed  in  the  Greek 
by  one  word,  which  means  highly/ 
prized — highly  esteemed — honorable. 
Wiclif  reads,  a  worshipful  man.  ^  All 
the  people.  Even  though  not  es- 
teemed among  the  opposing  sect  of 
the  Sadducees.  These  latter  were  moro 
influential  with  the  higher  classes, 
while  the  Pharisees  were  more  gener- 
ally popular.  He  was  evidently  a  leader 
of  the  opposition  to  the  Sadducees. 
^  Commanded.  Proposed,  or,  as  wo  say 
in  deliberative  bodies,  moved — not,  iw 
some  understand  it,  with  any  authority 
as  if  he  could  have  been  president  of 
the  Sanhedrim,  for  this  chair  belonged 
exclusively  Co  the  high  priest.  1"  Ti 
put  the  aposUcs  forth— ''to  cause  them 
to  withdraw."  Wiclif  roads,  *  Com- 
manded   the   men  to  be  put  without 


L.  D.  30-36.  j 


CHAP.  V. 


13S 


35  And  said  unto  them,  Ye  men  of  Israel,  take  heed  to  yourselves 
what  ye  intend  to  do  as  touching  these  men. 

36  For  before  these  days  rose  up  Theudas,  boasting  himself  to  be 
somebody ;  to  whom  a  number  of  men,  about  four  hundred, 

joined  themselves:  who  was  slain;  and  all,  as  many  as  " O'- *«'*«•«*• 
I]  obeyed  him,  were  scattered,  and  brought  to  nought. 

37  After  this  man  rose  up  Judas  of  Galilee  in  the  days  of  the 
taxing,  and  drew  away  much  people  after  him :  he  also  perished ; 
and  all,  even  as  many  as  obeyed  him,  were  dispersed. 


forth  for  a  while."  ^  A  little  space. 
A  little  while — which  may  be  what  ia 
meant  by  our  version — "a  little  sea- 
son— space  of  time." 

35.  Unto  them — to  the  Sanhedrim — 
not,  as  might  seem,  to  the  Apostles. 
^  Jt-  me7i  of  Israel  —  3Jen,  Israelites — 
take  heed  to  yourselves,  in  respect  to  these 
men,  what  ye  are  about  to  do.  He  thus 
cautions  them  against  carrying  out 
their  purpose  to  slay  them,  (vs.  33,) 
and  he  refers  them  to  previous  in- 
stances of  insurrection  which  resulted 
disastrously  to  the  insurgents. 

36.  Before  these  days.  This  was  a 
historical  fact  which  was  probably  fa- 
miliar to  the  council,  and  he  does  not 
give  the  date,  except  in  these  general 
terms.  It  was  probably  about  the  time 
of  Christ's  birth.  ^  Rose  up — Arose. 
^  Theudas.  Because  Josephus  names 
such  an  one  as  leader  of  an  insurrec- 
tion some  fifteen  years  after  this  time, 
Luke  has  been  charged  with  putting 
into  GamaUel's  mouth  an  error.  But 
it  would  be  necessary  to  suppose  that 
Luke  invented  this  whole  reference  to 
Theudas,  and  that  Gamaliel  did  not  men- 
tion him  at  all,  if  ^q  are  to  believe  that 
he  arose  not  until  twelve  or  thirteen 
years  after  Gamaliel's  speech.  Josephus 
speaking  also  of  this  very  time,  refers 
to  thousands  of  such  insurgents,  among 
whom  there  might  easily  have  been  one 
of  this  common  name:  as  there  were 
three  Judases  within  tea  years,  all 
leaders  of  insurrections.  Josephus 
might  more  easily  have  made  the  mis- 
kike,  as  he  is  full  of  inaccuracies.  Yet 
as  this  was  only  a  leader  of  400  men, 
the  Jewish  historian  woOld  not  likely 
have  noticed  him.  Moreover,  it  could 
aot  be  the  same  Theudas  as  is  related 


by  Josephus,  since  he  was  judicially 
beheaded,  and  therefore  it  would  not 
be  a  case  in  poi;it,  as  he  wished  to 
show  that  there  was  no  need  of  ofl&cial 
interference,  but  that  it  would  come  to 
nought  if  let  alone.  Observe. — "God 
can  every  where  raise  up  defenders." 
Bengel.  ^  Boasting  himself,  &c.  Lit- 
erally, Saying  that  himself  was  somebody, 
a  person  of  importance.  He  claimed 
to  be  a  great  prophet.  He  persuaded 
his  followers  to  go  with  him  to  the  Jor- 
dan, and  promised  that  he  would  divide 
the  river  and  lead  them  across.  ^  Obey' 
ed  him.  Rather  —  Believed  in  him. 
TT  Brought  to  nought.  Notwithstanding 
his  lofty  pretensions. 

37.  This  case  is  related  by  Josephus, 
{Ant.  xvii.  10,  5  ;  xviii.  1,  1,)  who 
twice  speaks  of  this  Judas  as  a  Galilean 
and  once  as  a  Gaulonite,  probably  from 
his  having  been  born  in  Gaulonitis. 
^  The  taxing.  The  term  properly  means 
the  emolument  or  registration  of  names 
or  property  for  census  and  taxation. 
It  is  the  same  term  used  in  Luke  2  :  2, 
and  here  it  is  probably  the  payment 
that  is  referred  to,  while  in  Luke  2 :  2; 
(  see  Notes, )  it  is  the  preparatory  en- 
rollment. This  view  explains  also 
that  passage,  "This  enrollment  (for 
taxing,)  first  took  effect  when  Cyrenius 
was  governor  of  Syria."  It  was  the 
enforcement  of  this  tax  that  led  to 
the  insiirrection  here  named  ;  inas- 
much as  the  Jews  did  not  hold  it  to 
be  right  to  pay  tribute  to  a  foreign  and 
oppressive  power.  This  Judas  excited 
the  people  against  the  payment  of  the 
tax.  Josephus  Ant:q.x\\\\.l,Q.  Though 
it  was  one  and  the  same,  uTT0Ypa(p7]  as  ia 
referred  to  by  Luke  in  his  gospel  history, 
(2 :  2J    this  payment   was   about   ten 


136 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-36. 


IiPtcv,  21:50. 
Isa.  S:  10. 
Matt.  15:13. 


pch,  7:51,  and 
5:5,  and  23:9. 


38  A.nd  now  I  say  unto  you,  Refrain  from  these  men, 
and  let  them  alone  :  "  for  if  this  counsel  or  this  work  bo 
of  men,  it  will  come  to  nought : 

39  "But  if  it  be  of  God,  ye  cannot  overthrow  it;  lest 
haply  ye  be  found  even  I'to  fight  against  God. 

40  And  to   him    they   agreed  :    and   when    they   had 


years  after  the  enrollmeiit  there  men- 
tioned. This  Judas  represented  that 
the  decree  for  this  taxing  was  an  in- 
troduction to  slavery,  and  that  the  pay- 
ment would  be  a  violation  of  their  alle- 
giance to  Jehovah.  ^  He  also  perished. 
Josephus  records  the  fact  that  his  sons 
were  cut  off,  but  says  nothing  of  the 
fate  of  Judas  himself,  ^  Dispersed, 
(*'  Scattered  abroad,"  Tyndale,  &c.)  as 
by  sudden  violence. 

38.  Gamaliel  having  cited  these  two 
well-known  cases  in  point,  urges  the 
practical  counsel,  which  he  introduces 
by  the  earnest  words,  '■^Now,  I  say  unto 
you."  ^  Refrain  from.  Literally,  5^a?!C? 
off  from  these  men — that  is,  from  laying 
hands  upon  them,  as  they  were  propo- 
sing to  do.  T  Let  them  alone.  Rather, 
suffer  them — to  do  as  they  are  doing. 
Leave  them  undisturbed  in  their  work. 
That  this  is  the  meaning  is  plain  from 
the  context.  Tf  For  if  &c.  This  is 
the  ground  of  his  advice — that  their 
work  could  fairly  be  left  to  the  dealing 
of  God,  which,  in  case  of  Theudas  and 
Judas,  as  cited,  had  brought  the  wicked 
counsels  to  nought.  ^  This  counsel — 
purpose, plan,  enterprise.  ^  Or  this  work. 
That  is — Whether  the  scheme  itself  or 
the  working  of  it  be  considered — "  ?/ 
it  be  of  men  " — of  mere  human  origin. 
Tf  It  will  come  to  nought.  Literally,  it 
will  be  dissolved — it  can  and  will  be  dis- 
solved, "  either  by  you  or  by  others,  or 
of  itself." — Bengel.  This  cannot  be  re- 
lied on  as  a  certain  rule,  because  many 
religious  systems  of  merely  human  or- 
igin have  stood  a  long  while.  And  on 
such  principle  we  must  wait  to  see  the 
end  before  \^e  can  decide.  Yet,  as  a 
general  rule  it  may  be  asserted,  espe- 
cially in  a  case  like  this,  of  introdu- 
cing new  religious  tenets  and  observ- 
ances. But  this  is  not  an  inspired  rule. 
It  is  Gamaliel's  doctrine,  as  the  Phari- 
i«es  were  inclined  to  fatalism.     Some 


suppose  he  could  not  have  advanced  it 
had  he  not  been  half  convinced  of  the 
truth  of  this  religion.  But  this  does 
not  follow.  Gamaliel,  who  presented 
a  very  common  sense  view  to  the  peo- 
ple as  Jews,  might  easily  argue  that 
if  Jesus  were  indeed  the  Messiah,  then 
the  promises  made  to  Israel  must  bo 
realized,  and  that,  fairly  enough,  the 
result  might  be  relied  on  to  decide  it. 
Doubtless  every  religious  system  of 
mere  human  origin  will  at  last  come  to 
nought.  Observe. -Gamaliel  the  Phar- 
isee, may  have  been  influenced  to  this 
moderation  by  the  opposition  of  the 
Sadducees,  and  by  the  fear  that  they 
would  take  such  measures  against  the 
Apostles  as  would  give  their  sect  the 
popular  advantage.  This  "  let-alone  " 
policy  may  even  have  been  a  show  of 
moderation  to  compromise  the  matter, 
and  merely  from  fear  of  the  people.  See 
vs.  26.  Observe. — The  Christian  reli- 
gion has  proved  itself  to  be  from  God, 
as  it  has  met  every  form  of  opposition, 
and  still  advanced. 

39.  But.  It  was  just  as  clear  that 
if  this  system  which  the  Apostles 
preached  was  really  of  God  —  as  was 
claimed — it  was  immovable  by  any  hu- 
man assault.  ^  Ye  cannot  overthroiv  it. 
Ye  are  not  able  to  work  its  dissoluiioiu 
The  term  used  hei-e  is  the  same  as 
in  the  former  verse  is  rendered,  *' come 
to  nought."  *|[  Lest  haply — Lest  at  any 
time,  (if  you  think  to  be  able,  and  make 
the  attempt) — ye  be  found  also  fight- 
ers against  God  —  lest  ye  turn  out  to 
be  —  not  only  opposers  of  these  men, 
but  also  opponents  of  God  Himself. 

40.  They  agreed.  Rather — they  wert 
persuaded  by  him  :  that  is,  so  far  as  to 
refrain  from  putting  them  to  death; 
but  not  so  as  to  let  them  alone,  as  ad- 
vised, vs.  38.  They  even  beat  them,* 
and  forbade  them  to  go  on  teaching 
their   doctrine.      ^  Called  the    Ajk^ 


k.  D.  iO-36.J 


CHAP.  V 


137 


» called  the  apostles,  'and  beaten  theju,  they  commanded  ^Mau'io-n, 
that  they  should  not  speak  in  the  name  of  Jesus,  and  lot  m'L'!k^i3^9. 
them  go. 

41  f  And  they  departed  from  the  presence  of  the  council,  r^"5:^3'^^* 
•rejoicing  that  they  were  counted  worthy  to  sufifer  shame  pS^'i-g^"" 
for  his  name.     •  f^^-^t 

42  And  daily  *in  the  temple,  and  in  every  house,  "they  IchS^'il^'^^' 
ceased  not  to  teach  and  preach  Jesus  Christ. 


Mch.  •4:20-29. 


ties,  (having  summoned  them  to  ap- 
po;\r  before  the  Sanhedrim,)  rvhe?i  they 
had  beaten  them,  (\\iQT-A\\y,  flayed  them — 
expressing  the  severity  of  the  scourg- 
ing)— ihcy  commanded  them  (as  before,) 
not  to  speak  in  the  name  of  Jesus,  — and 
(then)  loosed  (released)  them.  This 
Bcourging  was  commonly  done  by  "  a 
whip  with  two  lashes  knotted  with 
bones  or  heavy  indented  circles  of 
Dronze,  or  terminated  by  hooks,  in 
which  case  it  was  aptly  denominated  a 
scorpion^  This  punishment  was  re- 
sorted to  as  a  compromise.  Yet  it  was 
either  too  little  or  too  much.  See 
Deut.  25 :  2.  Paul  suffered  this  five 
times,  2  Cor.  14:  24.— They  act  like 
Pilate,  Luke  23 :  16.  They  can  only 
express  their  spite  by  the  scourging — 
and  must  be  content  with  repeating  a 
command  which  had  just  been  violated, 
■il.  And  they  departed.  Rather,  ^Ae^, 
hoivever,  (notwithstanding  all  this  beat- 
ing and  command,)  departed,  rejoicing, 
from  the  presence,  ko.  They  went 
out  from  the  council  with  joy  beaming 
in  their  faces.  The  joy  of  suffering 
for  Christ's  sake  so  greatly  outweighed 
the  pain  that  many  in  the  latter  ages 
even  coveted  martyrdom.  (Tertull. 
ad  Scap  V.)  But  the  primitive  Church 
sets  no  such  example.  So  long  as  they 
could  at  all  continue  preaching  they 
did  so,  (vs.  42.)  But  when  the  perse- 
cution grew  furious  (as  ch.  8:1,)  they 
fled  to  anotl)cr  place,  as  Christ  had  di- 
rected them  to  do.  (Matt.  10:23,)  ch.  12: 
17.  ^  Counted  10  or  thy.  Counted  tvor- 
thy  (by  God)  to  suffer  shame  (from  man) 
for  His  name,  (Luke  16:  15,)  worthy 
to  be  disgraced  for  Chi'ist !  See  Phil. 
1:  29;  Matt.  5:  12;  Luke  6 :  22;  James 
1 :  2;  1  Peter  *:  19.  They  left  the 
presence  of  the  men  by  whose  order 


ged,  not  with  a  sense  of  degradation 
and  shame,  but  with  exultation  and 
joy.  Luke  23  :  40.  They  esteemed 
themselves  highly  honored  in  being 
regarded  by  the  Sanhedrim  as  de- 
serving such  treatment,  since  it  was 
their  testimony  that  they  were  con- 
spicuous and  bold  in  Christ's  service. 
And  they  counted  it  all  joy  that  God 
had  thought  them  worthy  to  use  them 
as  His  suffering  servants.  This  put 
most  distinguished  honor  upon  them 
Avhile  they  were  most  disgraced  before 
men.  This  is  the  true  Christian  spirit 
in  all  ages.  Even  lately  in  Lidia,  this 
is  the  spirit  with  which  men  and  ^omen 
—  native  and  foreign — have  met  the 
most  fiendish  persecutions.  T[  His 
name.  For  all  that  the  profession  of 
His  came  involved — as  His  Disciples— 
casting  in  their  lot  with  His  cause. 
They  rejoiced  that  they  were  "made 
partakers  of  Christ's  sufferings,"  (1 
Peter  4:  13,)  and  that  "their  reward 
was  great  in  heaven,"  (Matt.  5:  12.) 
and  that  they  could  "  fill  up  that  which 
is  behind  of  the  sufferings  of  Christ,'* 
and  they  "counted  it  all  joy,  knowing 
that  the  trial  of  their  faith  wrought  pa- 
tience, that  they  might  be  perfect  and 
entire,  wanting  nothing,"  (Jas.  1:  2-4,) 
and  "knowing  that  in  heaven  they 
had  a  better  and  more  enduring  sub- 
stance," (Heb.  10:  34,)  "esteeming 
the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt,  for  they 
had  respect  unto  the  recompense  of 
the  reward." 

42.  Besides  their  feeling  of  joy  in- 
stead of  humiliation,  their  conduct 
evinced  their  superiority  to  all  the  viru- 
lence and  command  of  the  Sanhedrim. 
They  did  what  was  most  consistent  with 
their  Christian  principle  ;  not  swayed 


and  before  whom  th-syhad  been  scour-  I  at  all  fron  their  fixed   course  by  &U 
12* 


iS8 


THE  ACTS  OF  THE  APOSTLES. 
CHAPTER    VI. 


[A.  D.  80-36. 


*:t'ald*5:u*       ^  ^^D  ill  tliosG  dajs,  *  wliGii  tliG  numbcr  of  the  difscipl.  i 

'"hJg'J/g,  and  was  multiplied,  there  arose  a  murmuring  of  the  **  Grreciau': 

■^'■'^^-  against  the  Hebrews,  because  their  widows  were  neglected 

coh. 4:35.  cjjj  ^jj3  daily  ministration. 


that  their  enemies  had  done.  They 
were  commanded  to  cease  teaching  and 
preaching,  (ve.  40,)  but  they  ceased 
not.  They  were  commanded  not  to 
Bpeak  in  Christ's  name,  but  they 
Bpake  dail^  and  diligently  in  the  tem- 
ple and  in  the  house  —  in  private 
houses,  not  "m  evert/  house,"  but  in 
their  social  assemblies  which  were  held 
in  different  parts  of  the  city  in  private 
houses,  as  distinguished  from  their 
more  public  labors  in  the  temple,  ch. 
2  :  46.  ^  To  teach  and  preach  —  to 
teach,  (as  a  doctrine,)  and  to  preach, 
(as  good  news.)  This  is  the  sense  of 
the  latter  term,  literally  rendered  evan- 
gelize— to  preach  the  Gospel,  to  proclaim 
as  good  news  Jesus  Christ  as  the  pro- 
mised Messiah,  the  Saviour  of  sinners. 
"Jesus"  (Saviour)  "  Christ"  (Messiah, 
anointed  as  Prophet,  Priest,  and  King 
of  Israel.)  This  was  the  subject  of 
their  preaching — "Jesus  Christ  and 
Him  crucified,"  (1  Cor.  2  :  2.) 

CHAPTER  VI. 

I  10.  The  First  Internal  Dissen- 
sion —  Hellenistic  Widows  —  In- 
stitution OF  Deacons.  Jerusalem. 
Ch.  6  :  1-7. 

The  object  of  the  historian  is  now  to 
give  the  further  development  of  the 
Church,  as  it  grew  out  of  the  first  dis- 
sension in  the  body,  leading  to  the  m- 
stitution  of  a  new  office,  (deacon's,)  and 
introducing  us  to  the  history  of  the 
persecution  unto  death  of  one  of  these, 
Stephen.  Some  have  supposed  that 
deacons  had  already  existed.  But 
though  doubtless  the  exercise  of  this 
function  had  been  temporarily  intrust- 
ed by  the  Apostles  to  some  persons, 
not  formally  chosen  and  ordained,  who 
ore  charged  with  neglect,  this  account 
conveys  the  idea  of  an  altogether  new 
Institution.     The  origin  of  it  is  stated, 


and  all  the  narrative  is  such  as  implies 
that  a  new  office  is  here  established  to 
suit  the  necessity  of  an  increasing 
Church.  This  has  been  the  univcrsul 
belief  of  the  Church  from  the  earliest 
time.  It  would  seem  tliat  the  proper- 
ty devoted  to  the  common  fund  had 
been  placed  at  the  disposal  of  the 
Apostles,  ch.  4  :  37  ;  5:2. 

1.  In  those  days.  This  is  an  indefi- 
nite expression,  meant  here  to  keep  up 
the  historical  connection,  but  implying 
some  considerable  inter\'al.  About  that 
time,  and  in  the  course  of  that  growth 
which  the  Church  constantly  received 
from  the  preaching  and  persecution 
already  narrated,  and  such  like,  the 
Disciples  multiplying,  or  hecomAng  numer- 
ous, and  thus  more  liable  to  such  a  dif- 
ficulty, from  conflicting  interests  of 
many  thousand  people.  ^  There  arose. 
This  dissension  was  suffered  to  spring 
up  as  an  occasion  for  the  fuller  and 
more  complete  regulation  of  tho 
Church,  in  a  way  better  suited  to  its 
future  enlargement.  This  is  a  devel- 
opment within  the  Scripture,  however, 
not  beyond  it.  It  gives  no  ground  for 
the  theory  of  a  certain  school,  that  all 
the  novelties  of  the  Papacy  are  but  the 
development  of  the  Church ;  for  those 
are  outside  of,  and  beyond  the  Scrip- 
ture, and  find  no  warrant  nor  counte- 
nance there.  ^  A  murmuring — lit,,  a. 
ivhispering,  as  of  discontent,  Phil.  2  : 
14;  1  Peter  4:9.  ^  Grecians.  Not 
Greeks,  or  people  of  Greek  descent, 
but  Uellenists,  as  they  were  called,  who 
being  Jews,  were  dispersed  among 
foreigners  and  spake  the  Greek  tongue. 
This  was  regarded  by  the  strict,  exclu- 
sive Jews  as  a  step  toward  heathen- 
ism. It  proved  soon  in  the  history  to 
be  a  connecting  link  with  the  outsido 
world,  of  great  importance  for  the  ex- 
tension of  the  Church.  Stephen,  the 
Hellenist,  soon  rise?  w»  as  the  great 


A.  D.  <J0-36.] 


OHAP.  VI. 


1S» 


2  Then  the  twelve  called  the  multitude  of  th^  disziples 
unto  them,  and  said,  "^It  is  not  reason  that  we  should  leave  <'k*-^8:it. 
the  word  of  Grod,  and  serve  tables. 


representative  of  progi*ess,  against  the  j  rative  ;  but  this  term,  describing  the 
bigoted,  restricted  Jewish  exclusive-  j  oflSce-work  as  that  of  ministering  or 
ness.  Such  Grecians,  or  Hellenists,  !  dispensing,  distributing,  is  that  from 
were  very  numerous.  Of  this  class  which  the  official  term  comes  after- 
were  a  majority  of  those  converted  at  :  ward  in  common  use.  It  was  proba- 
Pentecost,  ch.  2,     Already,  in  Alexan-    bly  a  distribution  of  food  rather  than 

of  money,  as  we  infer  from  its  being 
I  dailt/,  and  from   "serving  tables''  being 

another  designation  of  the  work.     The 


dria,  they  had  required  the  translation 
of  the  Jewish  Scriptures  into  Greek, 
nearly  three  hundred  years  before 
Christ.  In  the  Talmud  it  is  said, 
"Cursed  be  the  man  that  cherisheth 
Bwine,  and  cursed  be  he  that  teacheth 
his  son  the  wisdom  of  the  Greeks." 
*'  And  the  Rabbis  labored  to  show 
that  the  judgments  of  God  followed 
those  who,  in  opposition  to  the  decree 
of  the  Sanhedrim,  studied  the  Greek 
learning."  See  Biscoe  on  the  Acts,\o\. 
I.,  89,  90.  t  The  Hehreivs.  Those 
Jews  of  Palestine  who  used  only  the 
Hebrew  tongue  and  Hebrew  Scrip- 
tures, and  counted  the  Hellenists  an  in- 
ferior and  cursed  class,  Phil.  3  :  5. 
This  would  account  for  the  neglect 
complained  of.  It  was  not  looked 
upon  as  an  inadvertence,  but  as  a 
working  of  this  animosity,  which  was 
carried  by  some  of  the  early  Disciples 
into  the  Church-membership.  Tf  Be- 
came. Rather,  ^Aai.  This  was  the  com- 
plaint, whether  it  was  the  fact  or  not. 
1[  Tlieir  widows.  This  class,  as  being 
particularly  helpless,  are  often  named 
in  the  Scriptures  as  specially  entitled 
to  the  care  of  the  Church,  Exod.  22  : 
22 ;  1  Tim.  4:5;  5:3,  and  they  are 
here  instanced  as  representing  all  the 
poor  and  helpless  among  them.  Pro- 
bably, in  their  case,  the  neglect  seem- 
ed most  flagrant  and  aggravated ;  and 
Bome  of  their  number  were  the  imme- 
diate occasion  of  the  complaint.  Their 
widows,  the  widows  belonging  to  the 
Grecians  or  Hellenists,  were  neglected 
— ^lit.,  overlooked.  This  term,  convey- 
ing the  charge  or  complaint,  does  not 
necessarily  imply  ill-will,  but  only  ex- 
presses the  fact  alleged,  that  they  were 
passed  by.  ^  Daily  ministration.  Lit., 
iu  the  daily  deaconing.  The  name  of 
**  deacon"  is  not  mentioned  in  this  nar- 


neglect  or  omission  here  charged,  may 
have  arisen  from  too  great  pressure 
of  this  business,  on  account  of  the  in- 
creasing numbers,  while  the  difficulty 
is  such  as  would  require  a  separate 
and  regularly  constituted  and  authoi'i- 
tative  office.  This  will  account  for 
the  tenor  of  the  narrative. 

2.  Then — So,  accordingly.  1[  Th€ 
twelve.  The  body  of  the  Apostles  being 
now  complete  by  the  choice  of  Matthi- 
as, (1  :  26,) — havi?ig  called  together  (or 
convened  by  authority,)  the  multitude 
of  the  Disciples.  It  is  not  to  be  sup- 
posed that  the  entire  membership  ia 
all  parts  was  summoned,  but  an  as- 
sembly of  the  whole  Church  in  Jeru- 
salem ;  all  of  whom,  however,  would 
not  necessarily  be  present.  Thus  the 
people  are  called  to  their  proper  share 
in  the  rule  of  the  Church,  while  the 
divinely  appointed  officers  of  the  body 
give  direction  and  exercise  control. 
These  are  to  be  remarked  as  the  two 
leading  principles  of  primitive  Church 
polity  as  set  forth  in  the  New  Testa- 
ment. T[  It  is  not  reason — It  is  not  sat- 
isfactory— It  is  not  our  pleasure.  This 
is  spoken  officially,  and  declares  the 
pleasure  and  will  of  God  through  them. 
It  is  not  fitting,  suitable,  and  must  be 
discarded.  Tyndale  —  It  is  not  meet. 
^  That  we,  (Apostles,  who  have  the 
higher  and  more  important  work  to 
do  of  preaching  the  word,)  leaving  th« 
word  of  God,  (as  would  be  the  result,) 
should  serve  tables.  The  verb  here  ren- 
dered to  serve,  is  akin  to  the  noun  ren- 
dered ministration,  (vs.  1,)  and  from 
these  the  term  deacon,  (minister  or  ser- 
vant,) is  taken.  To  serve  tables  meani 
to   distribute   the   daily   supplies   fo« 


140 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-36 


«  Dent.  1:13. 
•h.  1 :  21,  and 
16:  2. 
1  Tim.  3:7. 


/ch.  2:42. 


3  Wherefore,  brethren,  *look  ye  out  among  you  seveif 
men  of  honest  report,  full  of  the  Holy  Ghost  and  wisdom, 
whom  we  may  appoint  over  this  business. 

4  But  we  ^wiil  give  ourselves  continually  to  prayer,  and 
to  the  ministry  of  the  word. 


meals,  Luke  4  :  39  ;  8:3,  The  word 
for  ^'tables'"  is  sometimes  used  for 
money  tables,  John  2  ;  15,  but  as  it  was 
**a  daili/  ministration,"  and  as  the 
term  for  "  serving"  has  a  usage  incon- 
sistent with  this,  we  infer  that  the 
tables  for  meals  are  referred  to.  Many 
understand  the  sacramental  tables  to 
be  meant,  and  they  take  this  language 
as  authority  for  the  deacons  to  serve 
the  table  or  tables  at  the  Lord's  Sup- 
per. In  the  early  Church  the  Lord's 
Supper  was  often  connected  with  the 
family  meal,  and  offerings  were  made 
on  that  occasion  for  the  poor.  In  this 
way  the  idea  may  have,  more  or  less, 
obtained. 

3.  Wherefore,  on  this  ground,  as 
stated.  TT  Brethren,  fellow  Disciples. 
T[  Look  ye  out.  The  term  here  used 
means  to  look  at  in  order  to  select,  to 
seek  out  as  persons  for  oifice.  See  Gen. 
41  :  33.  The  body  of  the  members 
here  make  the  election,  yet  the  Apos- 
tles reserve  to  themselves  the  right  to 
confirm  the  election  by  their  own  offi- 
cial designation.  The  rights  of  the 
people  were  held  sacred,  while  the 
ministerial  right,  also,  in  government, 
review  and  control,  was  maintained, 
as  the  two  distinctive  features  in  primi- 
tive Church  polity.  How  easy  for 
the  Apostles  to  have  assumed  the  ab- 
solute and  undivided  rule,  with  no  ref- 
erence to  the  popular  element.  Yet 
they  were  far  from  such  an  usurpation 
in  the  Church  of  Christ.  \  Seven  men. 
We  venture  no  reason  for  tliis  number, 
except  that  it  is  a  sacred  number  in 
the  Scriptures,  owing  to  the  original 
Sabbath  appointment,  a  seventh  part 
of  time  being  held  sacred,  and  one  day 
iu  seven  a  sacred  day.  Yet  some  con- 
venience at  the  time  may  have  regu- 
lated the  number.  Some  refer  it  to 
the  number  of  nations  of  which  the 
Hellenistic  Jews  would  at  this  time  be 
•omposed.     Some,  to  the  total  number 


of  believers,  say  seven  thousand.  \  Of 
honest  report.  Lit.,  testified  to,  witness- 
ed of,  "well  reported  of.  "  See  10  : 
22;  16  :  2;  Heb.  11  :  2,  39.  So, 
"a  bishop  must  be  a  man  of  good 
report,"  (1  Tim.  5  :  10.)  It  is  not 
honesty  that  is  insisted  on,  but  a  pure 
character  and  eminent  Christian  ser- 
vice, (implying  honesty.)  ^  Full  of 
the  Holy  Ghost.  This  phraseology  is 
several  times  used,  and  in  regard  to 
high  spiritual  gifts  and  also  miraculous 
powers,  (ch.  2  :  4  ;  4  :  8.)  t  Wis- 
dom. Not  only  distinguished  piety, 
but  2visdom,  also,  is  a  necessary  quali- 
fication for  this  office  :  that  practical 
sagacity,  good  sense,  and  sound  judg- 
ment, wliicli  are  requisite  for  the  ad- 
ministration of  the  temporal  affairs  of 
a  Church,  and  especially  the  wisdom 
that  is  from  above,  directing  in  all 
emergencies.  The  two  former  qualifi- 
cations are  the  same  as  are  prescribed 
for  bishops  or  elders,  (1  Tim.  3  ;  2,  7.) 
See  vs.  5.  ^  Whom  toe  may  appoint. 
Rather,  may  constitute.  There  is  no  em- 
phatic pronoun  we,  here  used,  in  con- 
trast with  YE,  in  the  former  clause; 
as  is  found  in  vs.  4,  "We  will  givo, 
ourselves,"  &c.  Hence  it  would  seem 
that  the  constituting  here  spoken  of 
is  to  be  done  by  the  Church — Apos- 
tles and  members  jointly.  This  would 
agree  well  with  the  record  in  vs.  6. 
Ordination  to  a  sacred  office  is  to  be 
done  not  by  the  ministry  alone,  but 
also  by  the  representatives  of  the  peo 
pie,  who  are  joint  rulers  in  the  Church. 
This  record  is  specially  important,  as 
showing  us  the  principle  of  such  pro- 
cedure. TT  -Business.  Lit.,  necessity, 
duty,  or  necessary  business.  The  ob- 
ject was  to  have  a  set  of  men  who 
should  be  charged  with  this  particular 
duty,  leaving  the  Apostles  to  their  ap- 
propriate work. — There  should  be  dea« 
cons  in  every  Church. 

4.  Jiut  we.     We,  Apostles,  as  distia* 


A   D.  3tX-36.] 


CHAP.  VI. 


14 


5  Tf  And  the  raying  pleaied  the  whole  multitttdo  :  and  j,ch.ii;24. 
they  chose  Stephen,  «a  man  full  of  faith  and  of  the  Holy  /.cu. 8:5.26, 
Ghost,  and  ''Philip,  and    Prochorus",   and    Nicanor,    and  fR'*J^:2^-e_i5. 
Timon,  and  Parmenas,  and  '  Nicolas  a  proselyte  of  Antioch  :  f^h.'s-it  and 

6  Whom  they  set  before  the  apostles  :  and  ""when  they  ^Timi'iaifaifj 
had  prayed,  Uhey  laid  their  hands  on  them.  2'Tim.  i:6. 


guished  from  ye,  the  brethren  —  the 
people.  We,  for  our  part.  ^  Will  give 
ourselves  continually.  This  is  one  word 
ia  the  Gi-eek,  and  means,  steadfastly 
adhere  to.  Rom.  12  :  12  ;  Col.  4  :  2. 
^  To  prayer.  Not  private  prayer, 
merely,  but  here  in  the  sense  of  public 
worship,  (16:13.)  "Prayers,"  says  Ben- 
gel,  also  "  are  more  powerful  than  the 
ministry  of  the  word."  Tf  Ministry,  &c. 
Dispensation  of  the  revealed  word — 
preaching  of  the  gospel  messages  and 
doctrines.  The  same  term  used  here 
as  in  vs.  1,  is  rendered  '^  ministrations.'' 
All  these  officers  are  ministers  in  the 
sense  of  servants.  And  the  term  in  this 
connection  is  striking,  as  it  implies 
that  it  is  only  a  different  kind  of  ser- 
vice in  either  case,  whether  it  be  dea- 
con or  bishop.  Observe. — In  the  Jew- 
ish synagogue,  from  which  the  Chris- 
tian Church  was  modeleJ,  there  were 
such  officers  called  Parnasim  or  Pastors, 
commonly  three.    See  1  Tim.  3  :  8-10. 

5.  The  saying.  The  discourse  of  the 
Apostles.  T[  Pleased.  Literally,  Was 
pleasing  in  the  sight  of  (a  Hebraism,) 
the  lohole  multitude,  or  membership. 
There  was  no  dissent  in  the  meet- 
ing. They  unaniraoasly  concurred  in 
the  direction  of  the  Apostles,  and 
proceeded  accordingly.  ^  They  chose — 
Chose  out  of  their  number.  T[  Stephen, 
&c.  His  name  is  first  given,  as  most 
conspicuous  in  the  coming  history,  (ch. 
7,)  one  who  proved  himself  all  that  is 
here  narrated.  ^  A  man  full  of  faith. 
"  Wisdom''  is  not  mentioned  here,  but 
faith,  as  the  root  of  wisdom  and  of 
all  Christian  virtues.  See  ch.  11  :  24. 
TT  Philip.  This  one  is  also  noted  in 
the  subsequent  history,  and  appears  as 
an  'evangelist,"  (ch.  21 :  8.)  Nothing 
is  said  in  the  record  of  any  call  for 
preaching  in  connection  wit';  this  office 
of  deacon.  But  the  contrary  is  all 
Ikloag  implied.      Tho  Apostles   would 


adhere  eai'nestly  to  this  work  of  preach- 
ing, and  just  for  this  they  claimed  to  be 
released  from  this  secular  business  of 
the  Church,  which  they  would  commit 
to  deacons.  It  is  observed  that  all  the 
names  here  given  are  Greek  names, 
and  from  this  fact  it  has  been  inferred 
that  they  were  all  Hellenists,  and  cho- 
sen from  this  class,  to  satisfy  the  pres- 
ent complaint.  Yet  Nicolas  is  spoken 
of  as  a  proselyte,  as  though  all  the  rest 
were  native  Jews.  Nothing  can  be 
positively  inferred  from  their  Greek 
names.  The  Apostles  Andrew  au«i 
Philip,  had  Greek  names,  though  in 
the  circumstances  it  seems  likely  that 
they  were  of  the  aggrieved  party.  Nic- 
olas was  not  the  founder  of  the  sect  of 
Nicolaitans.  (Rev.  2  :  0-15.)  He  was 
chosen  as  a  man  fud  of  wisdom  and  of 
the  Holy  Ghost.  The  other  four  names 
we  find  nowhere  else  refen-ed  to. — An- 
tioch was  the  birth  place  of  the  Gen- 
tile Church  of  Chi-ist,  ch.  11  :  19-22, 
where  the  Disciples  were  fii-st  called 
Christians,  ch.  1 1 :  22. 

6.    Whom  they  set.     The  brethren — 
the  members  set — set  up,  (the  same  term 
as  is  rendered  appointed  in  ch.  1  :  23, ) 
these  seven.     It  denotes  the  presenta- 
tion of  these  as  the  proper  persons — 
looked  out,  selected,  chosen  from  among 
them — as  was  directed,  vs.  3.     They 
recognize  in  this  act  the  authority  of 
the  Apostles,  and  having  proceeded  as 
far  as  they  could  go,  having  done  their 
part  in  the  election,  they  bring  forward 
the  men  of  their  choice  for  the  Apos- 
I  tolic  act  necessary.     ^  When  they  had 
I  prayed.     The  Apostles  prayed  in  con- 
]  nectjon  with  the  laying  on  of  hands. 
I  It  properly  belonged  to  any  such  officia/ 
I  transaction,  and  recognized  Christ  as 
I  the  Supreme  authority  and  Head  of  the 
I  Church,  the  source  of  all  power.   ^  Laid 
\  their  hands  on  them.      This  practice  waa 
I  common  iu  the  Old  Testament  Churcli 


142 


THE  ACTS  OF  THE  APOSTLES 


[A.  D.  30-36 


fi»ch.l2:5 
19:20. 
Col.  1:6. 


7  And  ™  the  word  of  God  increased ;  and  the  numbel 
of  the  disciples  multiplied  in  Jerusalem  greatly;  and  a 
great  company  "^  of  the  priests  were  obedient  to  the  faith. 


from  the  time  of  Moses.  The  leading 
idea  was  that  of  communication  or 
transfer.  Guilt,  liability  to  punishment, 
was  thus  ceremonially  transferred  to 
the  victim.  Lev.  2 :  2  ;  8  :  13.  It  was 
also  the  ancient  mode  of  conferring  a 
blessing,  Gen.  48:  14;  Matt.  19:  13, 
or  setting  apart  to  office.  Numb  27 : 
18,  It  was  an  outward  sign,  carrying 
in  itself  no  efficacy,  but  used  in  the 
New  Testament  in  cases  of  bodily  heal- 
ing to  indicate  that  something  was  im- 
parted. Matt.  6  :  5 ;  8 :  23 ;  Luke  4 :  40. 
So  also  in  imparting  the  Holy  Spirit, 
ch.  8  :  17  ;  19:6,  or  both  this  and  heal- 
ing together,  as  ch.  9  :  17,  or  setting 
apart  to  office.  (1  Tim.  4 :  14 ;  2  Tim. 
1:6;  ch.  8 :  19.)  Here  it  was  plainly 
an  authoritative  ordination  to  this  of- 
fice. Though  the  deacons  had  been 
elected  by  the  Church,  they  derived 
their  commission  and  authority  from 
Christ  through  the  Apostles.  And  the 
laying  on  of  their  hands  was  a  sign  and 
symbol  of  this. 

7.  The  word  of  God.  The  gospel  m- 
creased  in  power,  and  in  success  and 
prevalence  among  men,  ch.  12 :  24 ;  19 : 
20,  How  far  this  was  owing  to  the  new 
movement  in  the  Church  just  recorded, 
we  are  left  to  conjecture.  The  Apos- 
tles were  certainly  relieved  thus  of  a 
great  load,  divisions  were  healed,  in- 
creased efficiency  was  secured  by  the 
appointment  of  such  good  men  to  office, 
as  appears  in  the  labors  of  Stephen 
and  Pliilip  presently  recorded,  ^  The 
priests.  Over  4000  priests  had  re- 
turned from  Babylon,  and  their  num- 
ber was  much  increased  since  that 
time.  Though  they  were  a  persecuting 
class,  the  Spirit  of  God  could  convert 
them,  and  did.  See  Ezra  2  :  36-39. 
In  the  conversion  of  these  sons  of  Levi, 
the  prophecy  of  Malachi  began  to  be 
fulfilled.  Mai.  3  :  3,  Their  convercion 
is  mentioned  here  as  a  remarkable  in- 
stance of  the  increased  power  which 
attended  the  word.  H  Were  obedient. 
They  gave  in  their  adherence  to  the 
Gospel.    This  would  serve  to  take  away 


the  reproach  of  Christianity  that  it  had 
only  tlie  lower  classes  for  its  adherents. 
And  the  conversion  of  this  body  of 
leaders,  was  one  of  the  ways  in  which 
the  Great  Head  of  the  Church  was  pre- 
paring for  its  further  extension  soon 
after.  See  chap.  8  :  1.  Obseka^e. — 
"  This  was  the  period  when  the  Church 
at  Jerusalem  seems  to  have  attained 
its  highest  popularity  and  power.  As 
yet  all  seemed  going  on  very  prosper- 
ously for  the  conversion  of  Israel,  The 
multitude  honored  the  Apostles — ihe 
advice  of  Gamaliel  had  moderated  the 
opposition  of  the  Sanhedrim  —  the 
priests  were  gradually  being  won  over. 
But  God's  designs  were  far  different. 
At  this  period,  another  great  element 
in  the  testimony  of  the  Church  is 
brought  out  in  the  person  of  Stephen, 
its  protest  against  Pharisaism.  This 
arrays  against  it  that  powerful  and 
zealous  sect :  and  henceforward  it  finds 
neither  favor  nor  tolerance  with  either 
of  the  parties  among  the  Jews,  but  in- 
creasing and  bitter  enmity  from  them 
hoih:'—Al/ord. 

§11.  The  First  Martyr — Stephen- 
General  Persecution  and  Disper- 
sion.   Jerusalem.     Ch.  6 :  8  to  Ch.  8. 

The  object  of  the  historian  is  to  show 
the  steps  by  which  the  Infant  Church 
had  its  advancement  and  increase. 
This  further  organization  in  the  ap- 
pointment of  deacons  to  meet  the  ne- 
cessities of  the  growing  body,  waa 
attended  with  signal  results,  through 
the  agency  of  one  of  these  officers, 
whose  name  is  given  first  on  the  list, 
amd  who  was  the  leading  man  among 
them.  We  stand  now  on  the  eve  of 
the  great  crisis  in  the  history.  The 
position  taken  by  Stephen  accords  with 
that  of  Luke  in  his  Gospel  narrative, 
and  Avith  that  of  Paul  in  the  Acts  and 
Epistles — the  position  of  universality 
and  progress  in  the  Church  of  Christ 
— that  it  is  designed  to  extend  to  the 
Gentiles  as  on  a  level  with  the  Jews 


A.  D.  30-36.] 


CHAP.    V^I. 


143 


8  And  Stepherij  full  of  faith  and  power,  did  great  wondera  and 
miracles  among  the  people. 

9  T[  Then  there  arose  certain  of  the  synagogue,  which  is  called  the 
synagogue  of  the  Libertines,  and  Cjrenians,  and  Alexandrians,  and 
of  them  of  Cilicia  and  Asia,  disputing  with  Stephen. 


This  leads  him  into  a  discussion.  As  a 
Hellenist,  he  was  looked  upon  by  the 
btrict  native  Jews  as  having  some  ten- 
dency to  Gentilism,  from  cultivating 
the  language  and  society  of  foreigners. 
But  he  roused  the  ardent  opposition  of 
the  Hellenists ;  yet  this  was  God's 
plan,  that  by  means  of  this  Hellenistic 
element  His  religion  should  overflow 
the  ancient  banks.  Stephen's  minis- 
try among  the  Hellenists  probably 
brought  him  into  collision  with  their 
Hellenistic  relatives  and  friends. 

8.  Full  of  faith,  &c.  The  Wiclif 
version  reads,  ^' Full  of  grace  and 
9trenffik,"  and  the  weight  of  critical 
authority  seems  in  favor  of  the  word 
;(dj)LTog,  ^' grace, "  rather  than  Trtcrrewf, 
faith.  The  former  word  points  to  the 
source  of  his  special  gifts,  of  which 
the  latter  was  one,  viz.  miraculous 
power — by  which  he  wrought  great 
wonders  and  miracles  among  the  peo- 
ple. In  the  exercise  of  his  office  as 
deacon  he  was  brought  into  contact 
with  all  classes  of  the  community, 
especially  the  sick  and  afflicted.  This 
would  be  a  proper  sphere  for  the  work- 
ing of  miracles  as  of  healing.  The 
terms  here  used  are  repara,  "  wonders,'^ 
prodigies,  and  cr^/zaa,  signs,  (miracles,) 
while  the  term  rendered  "power"  is 
that  commonly  used  for  miracles.  This 
mii-aculous  power  had  hitherto  been 
confined  to  the  Apostles,  so  far  as  the 
record  is  concerned — and  though  Ste- 
phen was  charged  with  ministering  to 
the  temporal  wants  of  the  people,  he 
could  not  fail  to  exercise  his  spiritual 
gifts.  Indeed,  though  he  was,  in  the 
circumstances,  an  extraordinary  dea- 
con, as  the  Apostles  were  extraordi- 
nary ministers,  the  deacon's  field  of 
labor  among  the  needy  and  distressed 
and  bereaved,  is  one  most  eligible  for 
lipiritual  ministrations.  Neither  does 
it  need  that  one  be  ordained  to  the  sa- 
cred office  in  order  to  be  a  dispenser 


of  Gospel  truth  in  connection  with 
such  ministrations  of  mercy.  They 
who  would  help  the  body,  if  they  are 
true  Christians,  "full  of  faith" — will 
seek  also  to  help  the  soul. 

9.  There  arose.  Some  of  the  syna- 
gogue, &c.,  rose  up  in  opposition  to 
Stephen.  There  were  in  Jerusalem  a 
large  number  and  variety  of  syna- 
gogues. Jews  from  foreign  parts  who 
came  to  reside  or  worship  at  Jerusa- 
lem  had  their  own  synagogues — some 
of  which  are  named  here — or  they  had 
founded  them,  or  were  chief  in  influ- 
ence among  them.  Those  from  Cyrene 
had  a  "synagogue  of  the  Cyrenians," 
with  whom  perhaps  the  Alexandrians 
were  united,  as  from  the  same  quarter 
of  Africa — or  they  may  have  formed  a 
separate  synagogue ;  while  the  Cili- 
cians  and  those  from  proconsular  Asia, 
had  another.  So  it  came  to  pass  that 
there  were  460  or  480  synagogues  in 
Jerusalem  about  that  time.  ^  The 
Libertines.  These  were  probably  Jew- 
ish freedmen  from  Rome,  who  had  been 
taken  captive  by  Pompey  and  after- 
wards manumitted  with  the  privilege 
of  retaining  their  religion.  They  were 
assigned  a  district  by  themselves  be- 
yond the  Tiber,  and  the  Jews  are  still 
restricted  to  a  wretched  quarter  of  the 
city  called  the  Ghetto.  From  Tacitus 
we  learn  that  Tiberius  banished  these 
Jews  from  Rome  on  account  of  their 
religion.  It  was  natural  that  many  of 
these  refugees  should  resort  to  Jerusa- 
lem. ^  Cyrenians.  Simon  of  Cyrene, 
who  bore  the  cross  of  Christ  to  the  cru- 
cifixion, was  ©ne  of  this  class  of  Jews. 
^  Alexandrians.  The  multitude  of 
jews  at  Alexandria  (Philo  says  one 
million)  was  such  that  they  occupied 
two  of  the  five  quarters  or  districts  of 
the  city.  It  was  indeed  the  metropolis 
of  the  Hellenists  ;  and  here  they  had 
called  for  the  translation  of  the  He- 
brew  Scriptures    into    Greek    nearly 


144 


THE  ACTS  OF  THE  APOSTLES. 


A.  D.  30-36 


»  I.ukc  24 :  15 
oh.  5  :  39. 
See  Rx..  i :  12. 
Isa.  54:17. 
p  1  Kiugs  21: 
10,  13. 
Matt.  26 :  59,  60 


10  And  "  they  were  not  able  to  resist  the  wisdom  and 
the  spirit  by  which  he  spake. 

11  PThen  ihey  suborned  men,   which   said,   We  havo 
•  heard  him  speak  blasphemous  words  against  Moses,  and 

against  God. 

12  And  they  stirred  up  the  people,  and  the  elders,  and  the  scribes, 
and  came  upon  him,  and  caught  him,  and  brought  him  to  the  coancil, 

13  And  set  up  false   witnesses,   which    said.   This    man    ceaseth 


300  years  before  Christ.  T[  Cilicia. 
This  was  the  province  of  Asia  Minor 
to  which  Tarsus,  Paul's  birth-place,  be- 
longed, and  it  is  inferred,  of  course, 
that  he  was  one  of  this  synagogue,  ch. 
7 :  58.  There  were  either  three  sjma- 
gogues  or  five,  of  these  here  mentioned. 
%  Disputing.  The  term  denotes  ^^  neck- 
ing together,"  implying  mutual  antag- 
onism— well  expressed  by  the  word 
disputing,  debating.  ^  With  Stephen. 
He  was  conspicuouy  for  his  labors,  and 
the  narrative  leads  us  to  the  great 
event  of  his  martyrdom. 

10,  They  were  not  able.  Rather — They 
did  not  prevail  to  ivif.hstand  the  wisdom 
and  the  (Holy)  Spirit  (vs.  3,)  by  which 
(under  whose  inspiration)  he  spake. 
Stephen  here  liad  fulfilled  to  him  the 
promise  in  Luke  21  :  15  :  *'  I  will  give 
you  a  mouth  and  wisdom,  which  all 
your,  adversaries  shall  not  be  able  to 
gainsay  nor  resist." 

11.  From  this  verse  we  infer  the 
real  subject  of  dispute,  and  the  char- 
acter of  Stephen's  arguments.  He  set 
forth  boldly  the  nature  of  the  Old  Tes- 
tament system  as  a  religion  of  the  fu- 
ture, and  as  incomplete  in  itself ;  as 
pointing  always  to  the  New  Testament 
fulfillment,  and  therefore  shadowy  and 
transitory — ready  to  merge  into  the 
substance.  ^  Suborned.  They  —  the 
Hellenists  —  unfairly  procured  false 
witnesses,  whom  they  privately  in- 
structed to  give  their  false  testimony. 
^  Blasphemous  ivords.  They  accused 
him  of  blasphemy  against  Moses  be- 
cause he  declared  that  the  Mosaic  sys- 
tem was  inferior  to  the  Christian,  and 
preparatory  to  it,  and  that  the  ritual 
■95"as  near  its  end.  Stephen  is  guilty 
of  no  such  thing.  On  the  contrary  he 
makes  a  faithful  exposition  of  the  Old 
Testament  system,  and  seti  it  forth  in 


its  true  nature  and  intent,  ^f  Against 
God.  As  God  had  given  to  Israel  the 
Mosaic  institutions,  they  insisted  that 
Stephen's  doctrine  of  their  inferiority 
and  dissolution  was  a  blasphemy 
against  God,  (see  vs.  14,)  and  came 
within  the  scope  of  the  law  against 
blasphemy,  Deat.  13 :  6-10.  It  was 
on  this  charge  that  the  Jews  pro- 
nounced Jesus  worthy  of  death,  Matt. 
26 :  60. 

12.  They  stirred  up.  This  term  de- 
notes a  commotion  which  is  not  at  any 
impulse  of  right  reason.  The  agitators 
here  referred  to,  are  the  Hellenists  and 
not  the  witnesses.  They  are  spoken 
of  again  in  vs.  13,  in  a  way  to  make 
this  clear.  They  stirred  up  first  of  all 
the  people,  so  as  to  excite  a  popular 
tumult  and  thus  act  upon  the  Sanhe- 
drim. It  was  among  the  multitude 
that  Stephen  wrought,  (vs.  8,)  and  it 
was  probably  the  danger  of  his  carry- 
ing them  away  by  his  wondrous  works 
that  led  to  this  counter  movement.  Up 
to  this  time  the  people  had  on  the  whole 
remained  well  disposed  toward  the 
Church  and  its  leaders,  ch.  2  :  43,  47  ; 
3:  10;  4:21;  5:11.  ^  And  the  elders. 
They  stirred  up  the  leaders  of  the  peo- 
ple also — the  Sanhedrim.  ^  Came  upon 
him.  Literally,  Coming  upon  him — un- 
awares and  violently ;  while  he  was  en- 
gaged in  his  work,  as  would  appear 
from  the  term  here  used.  They  seem  now 
to  be  acting  under  the  authority  of  the 
Sanhedi'im.  ^  Caught  him — Seized  him. 
The  opposers  of  Stephen,  (vs.  9,)  to- 
gether with  the  false  witnesses  and  peo- 
ple, and  such  of  the  Sanhedrim  as 
they  had  won  over  to  their  interest. 
If  Brought  him  to  (into)  the  council — the 
Sanhedrim. 

13.  Set  up.     They  formally  brought 
forward  into  the  council,  (before  tk«i 


A.  D.  30-36.] 


CHAP.  VI. 


146 


not  to  speak  blasphemous  words  against  this  holy  place,  and  the 
law : 

14  iFor  we  have  heard  him  say,  that  this  Jesus  of  ^^^■^-■*- 
Nazareth  shall  '"destroy  this  place,  and  shall  change  the  '•»'"'•  »=2«. 
II  customs  which  Moses  delivered  us.  iior.rife.. 

15  And  all  that  sat  in  the  council,  looking  stedfastly  on 
him,  saw  his  face  as  it  had  been  the  face  of  an  angel. 


court)  the  persons  suborneJ,  (vs.  11.) 
1  False  witnesses.     Their  testimony  was 
false  as  regards  the  construction  put 
upon  Stephen's  words.     It  was  a  ma- 
licious perversion  of  his  meaning,  just 
as  in  case  of  our  Lord  where  such  sub- 
orned  false   witnesses   perverted   His 
words  about  the  temple.     (Matt.  26  : 
60,  61.)     ^  Ceaseth  not.     This  was  in- 
tended to  exaggerate  the  case.     And 
now   instead   of   blasphemy    "against 
Moses  and  God"  (vs.  11,)  being  charg- 
ed, it  is  against  this  holy  place  and  the 
law — that  is,  against  the  temple,  because 
Lo  said  it  was  of  temporary  use,  and 
against  the  ceremonial  law,  because  he 
said  it  was  to  vanish  away.     See  ch. 
4:11;  5  ;  27.    The  next  verse  explains. 
14.   They  now  pretend  to   give  his 
words.     ^  This  Jesus  of  Nazareth.     Je- 
sus,   this   Nazarene — (a    term    of  con- 
tempt.)    See  Mark  16  :  6.     This  im- 
plies  that   Jesus  was  He  whom   Ste- 
phen set  forth,  and  whose  predictions 
he  cited.     He  probably  repeated  such 
of  Christ's  prophecies  as  in  Matt.  24 ; 
Luke  21.     See  John  4  :  21.     These  ac- 
cusers represented   him  as   declaring 
that  Jesus  would  Himself  destroy  the 
temple,  though  this  had  not  been  said. 
^  The  customs  that  Moses  delivered  us. 
The  ceremonial  rites  and  institutions 
I  were  indeed  changed  by  the  destruc- 
tion of  the  temple.     Heb.  12  :  27,  28 ; 
8:13;  Matt.  17:1.    The  false  witnesses 
allege    this   same    thing   against   our 
Lord,  *'  This  fellow  saith,  I  am  able  to 
destroy  the  temple  of  God. "     Matt.  26 : 
61.     Jesus  had  predicted  the  destruc- 
tion of  the  temple,  but  it  was  to  be  by 
the  Gentiles.     The  Mosaic  system  was 
to  pass   away  under  the  influence  of 
Christianity,  but  only  as  the   shadow 
merges  into  the  substance.     They  per- 
verted Stephen's  words  as  though  he 
13 


had  represented  the  old  economy  as 
essentially  hostile  to  the  new,  and  as  to 
be  overturned  by  violence.  He  had 
undoubtedly  "taught,  as  Paul  after- 
wards did,  that  the  Christian  dispensa- 
tion was  superior  to  that  of  Moses" — 
that  the  Gospel  was  designed  to  super- 
sede Judaism — that  the  law  was  una- 
vailing as  a  ground  of  justification, 
and  that  henceforth  true  worship  would 
be  as  acceptable  to  God  in  one  place 
as  in  another.  His  accusers  availed 
themselves  of  the  popular  religious 
prejudice  to  put  a  construction  on  his 
words  which  would  provoke  the  bitter- 
est opposition. 

15.  Just  at  this  stage  of  their  hos- 
tility, the  record  is  here  made  of  Ste- 
phen's most  remarkable  appearance, 
as  observed  by  all  the  members  of  the 
council.  ^  IjOoMng  stedfastly  on  him — 
gazing  intently  upon  him.  This  was 
doubtless  something  more  than  any 
benign  and  meek  expression  of  the 
man.  It  was  like  the  shining  of  Mo- 
ses' face — a  mark  of  the  Divine  favor 
and  of  personal  communion  with  God, 
Exod.  34  :  29,  30.  And  it  is  more 
clear  from  ch.  7  :  55,  that  the  remark- 
able angelic  glory  of  his  countenance 
was  preternatural.  T[  As  it  had  been 
— As  if  (it  had  been).  See  Luke  2:9; 
ch.  12 :  7.  His  face  was  lighted  up 
with  a  divine  radiance.  The  mildness 
of  the  high  priest's  question,  (ch.  7  : 
1,)  indicates  some  such  influence  over 
him  as  this  aspect  may  be  supposed 
to  have  had.  This  was  the  preternat- 
ural effect  of  the  Spirit  of  Jesus, 
which  filled  with  heavenly  light  the 
very  features  of  the  first  martyr,  in 
the  hour  of  his  last  and  greatest  need. 
It  was  a  witness  for  Christ  against  Hia 
enemies,  and  for  the  consolation  of  Hifl 
friends. 


146 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80^S6. 


CHAPTER    VII. 
1  Then  said  the  high  priest,  Are  these  things  so  ? 


CHAPTER    VII. 

Tliis  DEFENSE  OF  STEPHEN  seems,  at 
first  Tiew,  to  be  mainly  a  condensed 
recital  of  the  Jewish  history,  from  the 
time  of  Abraham  to  the  Temple.  This 
would  be  conciliatory  so  far  as  it  would 
show  his  knowledge  of  their  annals,  and 
his  interest  in  them,  as  well  as  hie  be- 
lief in  God's  covenant  relation  to  the 
people,  which  he  everywhere  puts  for- 
ward. The  facts,  also,  they  could  not 
deny.  But,  in  this  simple  and  sum- 
mary statement  of  the  truth,  we  find 
so  much  that  makes  for  his  great  doc- 
trine of  universality,  that  we  suppose 
him  to  have  had  this  all  along  in  view, 
though  he  does  not  roughly  obtrude  it 
upon  them  at  the  outstart.  The  accu- 
sation brought  against  him  (vs.  13,) 
furnished  the  clew  to  his  defense.  Of 
course,  his  immediate  object  must  be 
to  repel  the  charge  of  "blasphemy 
against  Moses  and  the  law,  and  against 
the  temple,  and  against  God."  He 
shows  a  plain  course  of  development  in 
all  the  history,  with  changes  in  the 
path  of  progress — changes  in  the  insti- 
tutions of  God's  worship,  from  altars 
to  tabernacle  and  temple.  From  the 
calling  of  Abraham  and  the  Abrahamic 
covenant,  to  the  temple,  he  shows  a  de- 
velopment not  of  any  organic  and  inde- 
pendent life,  as  though  Judaism  could 
develop  of  itself  into  Christianity,  any 
more  than  a  shadow  has  life  in  itself 
which  grows  into  the  substance ;  but  a 
development  all  along  of  God's  pur- 
)pose.  And  now  he  goes  on  to  show 
that,  according  to  a  most  consistent 
plan,  and  according  to  the  prophecies, 
as  of  Isaiah,  (so  also  of  Malachi,  &c.,) 
the  whole  scheme  looked  toward  the 
universalitt/  of  the  Church,  and  that 
God  could  not  be  confined  to  the  Tem- 
ple, and  that  an  exclusive  locality  was 
not  contemplated  as  the  highest  glory 
of  His  worship.  He  shows,  therefore, 
in  all  the  prominent  periods  of  their 
history,  that  God  did  not  confine  Him- 
Bclf  to  the  Holy  Land,  nor  to  the  tem- 


ple, but  appeared  to  Abraham  in  Aleso- 
j>otamia,  to  Joseph  and  Israel  in  Egypty 
to  Moses  in  the  wilderness  of  Sinai^  and 
through  him  to  the  nation  in  all  the 
history  of  the  Exodus  and  entrance  to 
Canaan,  when  the  Church  was  in  the 
wilderness — when  the  shifting  tabernacle 
there  was  the  place  of  God's  presence 
and  worship,  until  Solomon  built  Him 
an  house — so  that  the  temple  that  they 
boasted  was  a  modern  thing  in  the 
history  of  the  nation.  Hence  ( 1  ) 
God's  glorious  appearings  to  their 
fathers  were  outside  of  the  Holy  Land, 
and  before  the  temple  had  an  existence,. 
Even  Moses  was  before  the  temple,  and 
the  promise  was  before  the  law,  while 
Moses  prophesied  of  a  greater  Prophet 
than  he.  (2)  God,  by  His  prophet 
Isaiah,  expressly  declares,  in  distinct 
reference  to  this  very  transition  period 
at  which  they  had  now  arrived,  that 
He  is  not  to  be  confined  to  any  exclu- 
sive locality,  (Isaiah  6C)  :  1,  2.) — But, 
Obsekve.— -This  entire  narrative  is  in- 
terwoven with  most  striking  instances 
of  their  national  disobedience  and  re- 
bellion. And  he  means  to  show  tlicm 
that  just  as  their  fathers  rebelled 
against  Moses,  the  Old  Testament  law- 
giver, mediator,  and  leader,  whom  they 
now  professed  to  boast,  so  they,  in  the 
same  spirit,  were  found  rebelling 
against  Christ,  vs.  25,  vs.  39,  vs.  51. 
He  shows,  also,  that  "  the  law  was  only 
an  additional  element  in  the  fulfillment 
of  the  promise  then  made,  "(See  Rom, 
5  :  20;  Gal.  3  :  19,)  and  only  a  step 
by  the  way.  [Some  have  puzzled  them-* 
selves  to  inquire  how  Luke  could  pos 
sibly  have  had  a  report  of  Stephen's 
speech  before  the  council.  But  it  is 
plain  that  Saul  of  Tarsus,  who  was  pre- 
sent, was  deeply  impressed  with  it,  aa 
we  find  him  afterwards  using  the  very 
same  drift  of  argument.  See  ch.  7  :  24 ; 
Galat.  3  :  19  ;  Heb.  8  :  5.  Besides, 
many  of  the  priests  had  now  recertly 
become  converts  to  the  faith.  Yet  if 
neither  of  these  soui'ces  existed,  dip 
Holy  Spirit  could  and  would  com«»u 


i 


IL.  D.  30-36.] 


CHAP.  VII. 


Ii3 


2  And  he  said,  *Men,  brethren,  and  fathers,  hearken;  •«'»-«»'^ 
The    God  of  glory  appeared  unto  our  father  Abraham, 
when  ho  was  in  Mesopotamia,  before  he  dwelt  in  Charran, 


nicate  it  to  Luke  for  the  purposes  of 
this  inspired  revelation.]    Observe. —  ' 
♦'  Stephen  traces  the  history  of  Israel 
from  its  very  beginning  to  tiie  highest 
climax  that  it  reached  in  the  Old  Tes- 
tament.   And  since  three  periods  are 
to  be  found  therein — the  times  of  the  ; 
Patriarchs,  (vss.  2-16,)   the  times  of  | 
Moses,  (vss.  17-45,)  and  the  times  of  | 
David  and  Solomon,   (vss.  46-50,)  he  ' 
brings  out  of  each  of  these  periods  those  j 
poiuts  and  events  -which,  in  contrast  [ 
with  the  Jewish  prejudices  that  Ste-  i 
phen  had   to  combat,   would  set  the 
relation  between  God  and  His  people 
in  their  true  light. 

1.  The  hi(/h  priest  —  who  presided  in 
the  Sanhedrim.  As  Caiaphas  in  the 
trial  of  our  Lord,  so  his  successor  now 
in  this  same  court,  is  proceeding  to 
compass  the  violent  death  of  the  first 
martyr.  They  had  felt  awhile  quite 
satisfied  with  the  death  of  Jesus,  as 
giving  a  death  blow  to  His  religion. 
But  they  see  it  making  such  progress 
and  distmguishiug  itself  by  such  won- 
derful works  that  they  can  rest  no 
longer.  ^  Are  these  things  so  ?  This 
is  milder  language  than  that  used  to- 
ward Christ,  Matt.  26  :  62,  and  this 
may  be  accounted  for  from  the  angelic 
lustre  of  Stephen's  countenance  at  this 
moment.  The  formula,  however,  is 
equivalent  to  the  question  of  Guilty  or 
not  guilty? 

1.  Stephen  gives  here  his  History 
OF    Redemption,   beginning  with   the 

PERIOD  OF  THE  PATRIARCHS,  VSS.  2-16. 

2.  Men,  &c.  Men,  (who  are)  breth- 
ren and  fathers,  as  "Men,  Galileans," 
&c.  He  addressed  the  bystanders  as 
"brethren,"  and  the  court  as  "fathers," 
according  to  the  Hebrew  custom.  So 
Paul,  ch.  22  :  1.  ^  The  God  of  glory. 
He  means  to  show  by  this  title  "that 
God's  relation  to  Israel  depended 
purely  on  the  absolute  free  grace  of 
God."  How  at  once  this  reverent 
Utiguage  must  put  to  the  blush  their 


charge  of  blasphemy  !  The  God,  Jeho- 
vah, who  in  the  Shechinah  manifested 
forth  His  glory,  in  the  symbol  of  Ilia 
visible  presence.  See  Exod.  24 :  16  ; 
25 :  24 ;  40  :  34 ;  Isa.  6:3;  Psalms  24 : 
7-10,  for  the  sense  of  the  term.  ^  Our 
father.  How  could  he  be  a  blasphe- 
mer of  their  ancient  institution,  when 
so  faithfully  he  calls  Abraham  "  oux 
father,"  Matt.  3  :  9.  He  begins  with 
the  calling  of  the  father  of  their  na- 
tion ;  for  the  narrative  is  to  set  forth 
the  successive  steps  of  God's  deaiinga 
toward  them  under  the  Abrahamic  cov- 
enant. The  term  rendered  appeared, 
refers  to  a  vision.  Stephen  recites  the 
outline  of  their  history,  as  it  was  re- 
cited in  their  triumphal  Psalms.  See 
Ps,  105.  T[  Mesopotamia.  The  vision 
is  not  recorded,  but  implied,  as  it  is  aaid 
that  God  brought  him  out  of  Ur  of  the 
Chaldees.  Gen.  11 :  31 ;  15  :  7  ;  Neh. 
9 :  7.  The  region  between  the  rivers 
Tigris  and  Euphrates  is  known  as  Mes- 
opotamia, and  Ur  is  spoken  of  by  sec- 
ular authors  as  in  this  region.  The 
geographical  boundaries  were  not  al- 
ways very  distinctly  defined.  This  pre- 
cise locality  is  now  unknown.  In  Gen. 
12  :  1,  Abram  is  said  to  have  beer 
called  after  he  dwelt  in  Haran.  But 
the  inference  is  that  he  had  two  calls. 
Certain  it  is  that  God  commanded  Abram 
to  remove  from  Ur,  and  more  specially 
called  him  afterwards.  Though  from 
Gen.  11  :  31,  it  would  seem  that  Terah 
took  Abram  his  son  and  removed  of 
his  own  accord,  yet  this  was  in  obedi- 
ence to  the  Divine  plan,  and  does 
not  disprove  such  a  command.  ^Diceli 
— abode — settled.  ^  Charran.  Haran. 
It  is  also  in  Mesopotamia,  150  miles 
from  Ur,  in  the  north-west.  Here  Te- 
rah died.  Gen.  11:32.  Jacob  retired 
hither  when  he  fled  from  Esau.  Gen. 
27  :  43.  It  is  located  in  a  sandy  plain 
among  hills  and  inhabited  by  a  few 
Arabs  for  the  delicious  water.  It  was 
called  Carrse  by  the  Greeks  and  Ro- 


148 


THE  ACTS  OF  THE  APOSTLES. 


[A.  ».  30-36, 


3  And  said  unto  him,  ^  Get  thee  out  of  thy  country, 
and  from  thy  kindred,  and  come  into  the  land  which  I 
shall  shew  thee. 

4  Then  "  came  he  out  of  the  land  of  the  Chaldeans,  and 
dwelt  in  Charran  :  and  from  thence,  when  his  father  was 

dead,  he  removed  him  into  this  land,  wherein  ye  now  dwell. 

5  And  he  gave  him  none  inheritance  in  it,  no,  not  so  much  as  to 


r  Qen.  11 : 3 
aadl2:4,  5 


mans,  and  was  famous  for  the  defeat 
of  Crassus  by  the  Parthians. 

3.  Get  thee  out,  &c.  This  is  not  quite 
the  same  language  as  is  used  in  the 
call  at  Haran,  (see  Gen,  12  :  1,)  where 
be  is  commanded  to  leave  also  his  fa- 
ther's house.  His  countrymen  and 
his  kindred  were  idolaters.  Josh.  24 : 
2.  Though  Terah  went  with  him  as 
far  as  Haran,  yet  Abram  was  to  go 
away  from  his  relatives  to  a  farther  and 
unknown  land.  ^  Co77ie.  Literally, 
hither — an  adverb  of  command.  ^  To 
the  land.  Literally,  To  a  land  which- 
ever I  shall  shoiv  to  thee — most  inderinite, 
and  therefore  requiring  most  implicit 
faith.  So,  in  Heb.  11:8,  it  is  said 
"he  went  out  not  knowing  whither  he 
went." 

4.  Land  of  the  Chaldeans.  From  Ur 
of  the  Chaldees.  Genesis  11  :  31. 
^  When  (after)  his  father  ivas  dead.  A 
difficulty  has  been  started  here,  since 
Terah  died  ait  Haran  at  the  age  of  205, 
(Gen.  11  :  32.)  Yet  if  Terah  is  to  be 
understood  as  having  been  only  70  years 
old  at  Abram's  birth,  (Gen.  11:2C,) 
he  must  have  been  only  145  years  old 
when  he  died,  since  Abram  was  75 
years  old  when  he  left  Haran.  But  it 
is  not  said  in  Gen.  11 :  26,  nor  anywhere 
else,  that  Terah  was  only  70  at  Abram's 
birth.  But  it  is  said  that  Terah  was 
70  years  old  and  he  begat  Abram,  Na- 
hor,  and  Haran.  That  is,  he  lived  70 
years  before  he  begat  either  of  these. 
And  then  Abram  is  mentioned  first,  on 
account  of  his  prominence  in  the  his- 
tory, though  he  was  not  the  eldest  but 
the  youngest  of  the  three.  This  is  ac- 
knowledged by  Jews  themselves.  Be- 
sides, Sarah,  Abram's  wife,  was  the 
daughter  of  Haran,  as  Josephus  relates, 
and  as  is  generally  granted,  and  he 
was  but  ten  years  old  when  Sarah  was 


born,  Gen.  17  :  17,  andMilcah,  Nahor'a 
wife,  was  probably  older  than  she. 
Gen,  11  :  25-29.  Hence,  Haran  was  a 
father  before  Abram  was  9  years  of 
age.  Abram  was  easily  60  years 
younger  than  Haran,  and  Terah  would 
then  be  130  years  old  instead  of  70,  at 
the  birth  of  Abram,  which  would  bring 
him  to  205,  the  date  of  his  death,  when 
Abram  was  75  years  old,  at  his  depart- 
ure to  Canaan.  So  the  sons  of  Noah 
are  given  as  Shem,  Ham  and  Japhet, 
but  the  last  named  was  the  eldest. 
Others  explain  it  by  making  Terah  to 
have  lived  60  years  after  Abram  left 
Haran,  and  that  God  did  not  actually 
"remove  him  into  the  land"  of  Canaan 
till  60  years  after,  but  that  he  sojourned 
in  Egypt  and  dwelt  in  tents  in  Judea 
during  these  threescore  years  before 
he  was  fixed  in  Hebron.  The  former 
is  the  better  explanation.  Biscoe  on 
Acts,  vol.  2,  p.  600.  It  is  idle  to  sup- 
pose that  Stephen  made  a  blunder  in 
these  familiar  facts  of  the  history. 
Yet  even  if  he  did,  it  would  be  nothing 
against  the  inspiration  of  the  Scripture, 
since  it  was  Luke's  object  to  give  a  cor- 
rect report  of  Stephen's  discourse,  aa 
he  proposes  to  do.  \  Removed  him. 
Stephen  recognizes  here  the  second  call 
of  Abram  at  Haran.  ^  Wherein.  With' 
in  which  ye  now  abide — dicell. 

5.  None  inheritance.  This  was  the 
relation  of  Abraham,  their  covenant  fa- 
ther, to  the  Holy  Land— only  very  grad- 
ually getting  into  possession  of  it. 
First  was  his  call  in  Ur,  (vss.  2,  3,) 
then  his  removal  to  Haran,  (vs.  4,) 
then  his  father's  death  in  Haran,  so 
that  in  this  covenant  relation  he  waste 
be  regarded  as  separate  from  his  fa 
ther,  (vs.  4.)  Then  his  journey  to  Ca- 
naan, (vs.  4,)  and  now  the  remarkable 
fact  that  God  gave  him  not  the  least 


A-  D.  30-36.] 


CHAP.  yii. 


14t 


Bet  his  foot  on  :  *yet  he  promised  that  he  would  give  it  to  fs^^and^is"* 
him  for  a  possession,  and  to  his  seed  after  him,  when  as  26 =3!^"'*' 
7jet  he  had  no  child. 

6  And  Grod  spake  on  this  wise,  •'That  his  seed  should  «gGea.i5:«, 
sojourn  in   a   strange  land  :  and  that  they  should  bring 
them  into  bondage,  and  entreat  them  evil  '  four  hundred  ^J^:i^if' 
years. 


inheritance  in  the  land  of  Canaan,  (vs. 
5.)  Then  follows  the  fact  of  his  living 
thei-e  childless,  (vs.  5,)  his  prospect  of 
the  400  3'ears  of  oppression  for  his  pos- 
terity, (vs.  6,)  his  own  circumcision, 
(vs.  8,)  and  then  the  birth  of  Isaac,  (vs. 
a,)  and  his  circumcision,  (vs.  8.)  ^  To 
set  his  foot  on.  That  is.  Afoot-breadth — 
a  footing.  (A  proverbial  expression.) 
Abraham  sojourned  as  a  stranger  in 
the  Holy  Land,  though  it  was  promised 
to  him — ''dwelling  in  tents  with  Isaac 
and  Jacob,  the  heirs  with  him  of  the 
same  promise."  For  he  was  put  upon 
his  faith,  and  his  religion  looked  to  the 
future  for  a  realization  of  its  hopes. 
So  the  whole  Jewish  sjstem  was  a  re- 
ligion of  the  future — pointing  forward 
and  waiting  to  be  fulfilled  in  the  New 
Testament  dispensation.  True,  Abra- 
ham bought  a  burial  place  for  his  dead, 
(Gen.  23  :  20, )  yet  this  was  only  a  proof 
that  he  had  no  inheritance  in  the  land 
as  yet,  while  it  was  an  expression  of 
his  confidence  that  he  should  after- 
wards inherit  it ;  wherefore  he  would 
bury  his  dead  there,  where  his  poster- 
ity would  certainly  live.  Tf  ^e^-  Though 
it  was  not  given  to  him  in  possession, 
it  was  given  to  him  by  promise,  calling 
for  the  exercise  of  faith.  So  that  even 
their  covenant  father  Abraham  had  no 
personal  interest  given  him  by  God  in 
the  land  of  Canaan  except  what  he 
could  lay  hold  of  by  faith.  See  Heb. 
11.  ^  To  his  seed.  It  was  a  covenant 
grant  to  his  posterity,  and  this  was 
while  he  had  as  yet  no  child !  So  grad- 
ual was  the  accomplishment — so  slow 
was  the  full  opening  of  the  promise. 
So  entirely  was  it  all  along  a  training 
for  the  exercise  of  faith. 

6.  But  there  was  still  another  step 

in  this  same  direction.     Though  the 

land  was  promised  by  covenant  to  his 

posterity,  it  was  soon  made  known  to 

13* 


him  that  that  posterity  (of  which  be 
had  not  yet  any  child)  should  first  so- 
journ in  a  strange  land  and  be  treated 
as  slaves  400  years.  This  was  another 
item  in  the  same  series  of  delays  and 
disappointments  by  which  God  would 
exercise  the  patriarch's  faith,  and  devel- 
ope  His  own  gracious  plan  and  purpose 
toward  His  covenant  people.  All  this 
history,  too,  was  to  be  outside  of  Ca- 
naan, in  "a  strange  land."  This,  too, 
was  altogether  aside  from  Mosaic  rites 
and  temple  worship,  which  had  not  yet 
been  instituted.  See  Paul's  reasoning 
to  the  same  effect.  Gal.  3:  17.  "Com- 
eth this  blessedness  then  upon  the  cir- 
cumcision only,  or  upon  the  uncircum- 
cision  also  ?  For  we  say  that  faith  was 
reckoned  to  Abraham  for  righteous- 
ness," Rom.  4:  9.  *^  Strange  land — 
foreign,  not  their  own — Egypt,  and  not 
Canaan.  ^  They.  The  people  of  the 
strange  land — Egyptians — should  hi'ing 
them  into  bondage  —  make  slaves  of 
them,  as  the  Egyptians  made  slaves 
of  the  Israelites,  Exod.  1:11.  ^  En- 
treat them  evil.  Literally,  injure,  abuse 
them :  as  they  did  under  the  task-mas- 
ters. ^  Four  hundred  years.  This  pe- 
riod is  thought  by  some  to  be  given  in 
round  numbers  for  430.  In  Exod.  12 ; 
40,  the  period  of  430  years  is  given  aa 
"the  sojourning  of  Israel  who  dwelt 
in  Egypt."  In  Gen.  15:  13,  their  af- 
fliction there  is  given  as  400  years. 
Paul  in  Gal.  3 :  17,  speaks  of  the 
whole  time  from  the  time  of  the 
promise  till  the  giving  of  the  law,  as 
430  years.  Now  it  is  not  said  in  Exod, 
12:  40,  that  they  dwelt  430  years  in 
Egypt,  but  that  the  sojourning  of  the 
children  of  Israel  who  dwelt  in  Egypt 
was  of  this  dui-ation.  This  peculiar 
form  of  expression  allows  us  to  under- 
stand by  it,  all  their  sojourning  from 
Abraham's  entrance  into  Canaan,  sinot 


ISO 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-30. 


7  And  the  nation  to  whom  they  shall  be  in  bondage  will  I  judge, 
said  Grod  :  and  after  that  shall  they  come  forth,  and  «  serve 
me  in  this  place. 

8  ^And  he  gave  him  the  covenant  of  circumcision :  *  and 
so  Abraham  begat  Isaac,  and  circumcised  him  the  eighth 
day ;  ^smd  Isaac  begat  Jacob ;  and  ^  Jacob  begat  the  twelve 
patriarchs. 


fKx.  3:12. 


ik  Gen,  17:9,  10, 

11. 

iGen.  21:2,3,4. 

k  Gen.  25 :  26. 

J  Gen.  29: 31.  &c. 

and  30 : 5,  &c. 

and  35 :  18-23. 


a  leading  portion  of  it  was  the  sojourn 
in  Egypt.  And  this  agrees  with  the 
other  passages.  It  should  be  observed, 
however,  that  Abraham  at  first  passed 
directly  through  Canaan  and  sojourned 
in  Egypt  on  account  of  the  famine. 
So  that  the  whole  period  from  the 
Promise  to  the  Exodus,  is  fairly  inclu- 
ded. From  the  time  of  this  first  so- 
journ of  the  patriarch  in  Egypt,  that 
land  was  the  main  source  of  their  af- 
fliction. Josephus  thus  explains  the 
facts.  And  the  Samaritan  text  and  the 
Septuagint  version  both  add,  "  And  in 
the  land  of  Canaan." 

7.  The  nation.  The  Egyptians  espe- 
cially. ^  Judge.  Execute  judgment 
against  them — visit  them  with  punish- 
ment—  as  the  plagues.  T[  Said  God. 
He  refers  them  to  the  passage.  Gen. 
15:  14,  where  these  words  are  found. 
^  And  serve  me  —  Worship  me.  This 
last  clause  is  not  found  in  the  original 
passage — but  simply  '^  shall  they  come 
out  with  great  substance.^'  In  Exod.  3  : 
12,  however,  it  is  found  in  the  promise 
to  Moses.  "  When  thou  hast  brought 
forth  the  people  out  of  Egypt,  ye  shall 
esrve  God  upon  this  mountain,  Horeb." 
So  in  Gen.  15:  16,  it  is  impliedly  con- 
tained in  the  words  "  they  shall  return 
hither."  Stephen  seems  to  intimate 
by  this  coupling  of  the  promise  to 
Abraham  with  that  of  Moses,  that  the 
latter  was  virtually  involved  in  the 
former,  and  that  though  already  in 
Abraham's  time  this  prospect  was  held 
out,  yet  the  fulfillment  was  delayed 
through  a  long  interval  and  by  such 
difficult  processes.  Still  it  was  an 
exercise  o^  faith — under  a  religion  of  the 
future — and  the  covenant  people  was 
for  the  most  part  outside  of  the  Holy 
Land.  All  along,  this  is  yet  the  drift 
©f  Stephen's  argument, 

8.  The  covenant  of  circumcision.    This 


was  still  another  stage  of  the  develop- 
ment. In  Gen.  17: 11,  Stephen,  showing 
that  the  God  of  glory,  in  His  free 
grace,  orders  and  carries  on  this  entire 
development,  says  here,  that  God  gave 
to  Abraham  this  covenant,  the  seal  of 
which  was  circumcision;  which  seal, 
was  given  as  a  distinctive  sign,  setting 
apart  the  covenant  people,  Gen.  17: 
2-8.  This  God  did  in  His  gracious 
majesty  and  glory — Himself  appoint- 
ing all  the  particulars ;  and  how  then 
is  He  to  be  held  bound  to  any  given 
locality  or  to  any  law  of  development 
such  as  they  chose  to  prescribe  ? 
^  And  so.  That  is,  accordingly — being 
in  covenant  as  a  federal  head — Abra- 
ham begat  Isaac,  who,  as  the  son  of 
promise,  was  given  by  God,  and  ho 
performed  the  rite  of  circumcision, 
as  directed.  See  Gal.  3.  Observe.— 
The  term  for  covenant,  meaning  ar- 
rangement, disposal  of  anything;  also 
testament,  as  applied  to  one's  last  will 
and  bequest  of  goods,  Heb.  9:  16,  17, 
denotes  a  compact  between  parties. 
The  first  stage  of  the  covenant  with 
Abraham,  was  God's  stipulation  (Gen. 
ch.  15,)  for  Himself.  The  second  stage 
was  the  prescribing  of  the  seal  of  cir- 
cumcision as  binding  Abraham  and  hitj 
seed.  Gen.  ch.  17.  The  point  which 
Stephen  would  make  here,  is  that  Isaac 
and  .Jacob  and  the  twelve  patriarchs 
were  born  under  this  covenant  estab- 
lished with  Abraham  when  he  was  yet 
in  uncircumcision.  See  Rom.  4 :  11-16, 
where  Paul  makes  the  same  point  as 
his  forerunner  here,  to  prove  the  samo 
thing— the  possibility  in  God's  plan  of 
grace,  that  the  blessings  of  the  cove- 
nant should  extend  to  the  uncircum- 
cised;  and  that  it  was  not  circumci- 
sion and  ceremonial  sanctity — not  holy 
places  and  rites — that  were  essential 
with  God;    but  the  faith,  as  of  oul 


A.  D.  30-36.] 


CHAP.  VII. 


15V 


And  tlie  patriarclis,  moved  with  envy,  sold  Joseph  ^^28. 


en.  37  : 4, 


Ps.  105:17. 
n  G«n.39:2,  21 


9 

into  Egypt :  '» but  Grod  was  with  him, 

10  And   delivered  him  out  of  all  his  afflictions,  "and  f^n. 41:37 
gave  him  favour  and  wisdom  in  the  sight  of  Pharaoh  king  *°<**2:6 
of  Egypt ;  and  he  made  him  governor  over  Egypt  and  all 

his  house. 

11  P  Now   there  came  a  dearth   over  all  the  land  ©f  ^®*""'^* 


father  Abraham,  Rom.  4  :  12.  f  The 
twelve  patriarchs.  The  term  means  the 
head,  beginning  or  founder  of  a  family 
— then  of  the  tribes. 

9.  In  this  development  of  the  Divine 
and  gracious  plan,  another  item  is 
now  noted  in  the  history  of  Joseph. 
He  shows  how  God  developes  His 
Church  all  along  by  allowing  affairs  to 
come  to  a  crisis,  and  then  interposing 
for  deliverance  and  so  carrying  it  for- 
ward to  the  purposed  advance.  He 
would  show  thus  from  all  this  familiar 
history  of  the  Church,  that  all  along 
there  is  progress — a  further  unfolding 
of  God's  purpose — so  that  they  could 
reasonably  look  for  a  change  now  in 
the  present  state  of  things,  and  not 
insist  on  it  as  being  immutable. 
^  Moved  with  envy.  With  this  main 
drift  of  argument,  he  carries  along  the 
idea  of  the  unfaithfulness  and  wicked- 
ness of  the  covenant  people  as  in- 
Btanced  in  this  case  of  the  great  ma- 
jority— all  the  eleven  patriarchs  against 
one.  By  this  he  means  to  hold  up  the 
idea  of  their  cruelty  and  treachery  to 
Jesus,  the  New  Testament  Joseph. 
^  Moved  with  envy.  Literally,  having 
envied  Joseph,  sold  him  into  Egypt,  Gen. 
45  :  4.  ^  But.  Literally,  and — as 
part  of  the  same  course  of  providen- 
tial unfolding.  ^  God  was  with  him — 
interposed  against  his  treacherous 
brethren — as  now  in  the  case  of  Jesus 
against  their  successors — the  Jewish 
people.  And  this  presence  of  God 
with  him  was  not  restricted  to  the 
Holy  Land,  but  it  was  in  Egypt.  Thus 
all  along,  Stephen  makes  good  his 
points. 

10.  A7id  delivered  him,  kc.  So  Christ, 
the  New  Testament  Joseph,  was  de- 
livered. See  Ps.  22.  ^  Out  of  all  his 
afflictions — tribulations — straits.  ^  Fa- 
vour and  wisdom.    It  is  remarkable  that 


these  are  the  very  same  terms  used  of 
Jesus,  in  Luke  2:  52,  "Jesus  increas- 
ed in  wisdom  and  in  favor  with  God 
and  man."  God  gave  to  Joseph  both 
these — the  wisdom  to  interpret  dreams 
and  so  to  conduct  himself  as  every 
way  to  gain  favor.  Gen,  41 :  38.  ^  In 
the  sight  of.  Literally,  over  against — • 
in  presence  of,  and  notwithstanding  hig 
first  opposition.  ^  King  of  Egypt.  A 
foreign  lord.-  ^  He  made  him — constitu- 
ted, appointed.  This  may  be  under- 
stood of  God  or  of  Pharaoh.  But  the 
same  subject  being  continued,  it  is 
natural  to  understand  it  of  God,  and 
thus  it  expresses  the  Divine  agency  in 
the  whole  matter,  T[  Governor — leader 
— prime  minister.  T  Over  Egypt.  Jo- 
seph's exaltation  was  thus  outside  of 
the  Holy  Land,  and  it  was  part  of 
God's  covenant  plan  of  redemption  to 
exalt  Joseph  to  this  dignity  and  au- 
thority not  in  Judea  but  in  Egypt. 
^Over  all  his  house.  That  is,  Pharaoh's. 
This  is  the  designation  of  an  Oriental 
prime  minister  or  vizier.  The  house 
is  the  court  or  palace,  whence  all  the 
legislative  judicial  and  executive  acta 
of  the  government  go  forth.  Ob- 
serve.— As  in  the  case  of  Joseph,  the 
envy  of  the  house  of  Israel  had  con- 
spired to  betray  Jesus  into  the  hands 
of  His  enemies.  Yet  He  meets  with 
that  reception  and  devotion  among 
strangers  (Gentiles)  that  He  had  not 
found  in  His  own  house,  (John  1:11, 12.) 
May  not  then  this  New  Testament 
Joseph,  like  the  Old  Testament  one,  as 
a  son  in  the  house,  be  superior  to  Mo- 
ses, (Heb.  3:  3,)  and  change  the  cus- 
toms and  ordinances,  (ch,  C:  14.)  Sea 
Gen.  47  :  13-27.  See  the  105th  Psalm. 
11.  Here  another  stage  in  the  his- 
tory is  noted  as  part  of  the  sam* 
plan  of  providential  development  in 
the    case    of    the    covenant    people. 


152 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-80, 


Egypt  and  Chanaan,  and  great  affliction  :  and  car  fathers  found  no 
sustenance. 

12  iBut  when  Jacob  heard  that  there  was  corn  in 
Egypt,  he  sent  out  our  fathers  first. 

13  "■  And  at  the  second  time  Joseph  was  made  known  to 
his  brethren ;  and  Joseph's  kindred  was  made  known  unto 
Pharaoh. 

14  ^Then  sent  Joseph  and  called  his  father  Jacob  to 
him,  and  *all  his  kindred,  threescore  and  fifteen  souls. 

15  °So  Jacob  went  down  into  Egypt,  ^and  died,  he,  and 
our  fathers. 


f  Gen.  42:1. 


rGen.45:i-16. 


•  0€n,  45:9-27. 
I  Gen.  46:27. 
Deut.  10:  22. 

tt  Gen.  46 : 5. 
w  Gen.  49:33. 
Ex.  1:6. 


There  occurred  a  dearth  {famine)  (Gen. 
41:  54,)  over  [upon)  the  whole  land. 
^  Our  fathers.  Tliis  expression  is  used 
to  keep  before  their  minds  the  fact 
that  it  is  the  continuous  progressive 
history  of  the  covenant  people  which 
he  narrates,  and  in  whom  he  with  them 
is  interested,  and  that  the  plan  of  that 
dispensation  is  such  as  has  an  analogy 
in  the  advance  through  conflict 
from  Judaism  to  Christianity.  ^  No 
sustenance  — provisions  —  properly  for 
cattle — and  by  implication  much  less 
for  men. 

12.  But.  Jacob  having  heard,  &c. 
^  Corn.  Grain  in  general — breadstuif. 
^  Sent  out.  Sent  away,  as  to  a  dis- 
tance and  Avith  urgency.  ^Our  fathers. 
The  same  covenant  leaders  as  are 
spoken  of  before,  (vs.  11,)  whose  his- 
tory is  traced  to  show  the  design  and 
plan  throughout ;  and  the  analogy  of 
dealing  as  vindicating  Stephen's  doc- 
trine. TT  First.  The  first  time  is  no- 
ticed to  prepare  for  a  second  time,  when 
the  special  event  took  place. 

13.  This  recognition  and  reunion 
■was  not  brought  about  on  the  fivet 
visit,  but  on  the  second.  This  is  not«d 
to  show  the  gradual  method  of  develop- 
ment, under  the  one  Divine  directing 
mind.  ^Made  ktioum.  leather,  was  made 
knoivn  again  —  recognized  —  after  en- 
Btrangement  and  forgetfulness.  Tf  Kin- 
dared.  Literally,  the  race  of  Joseph  be- 
conu  manifest — the  fact  of  their  arrival 
and  their  presence  there,  Gen.  45:  16, 
This  is  the  progressive  unfolding. 

14.  Literally,  And  Joseph  having  sent, 
called  for  his  father  Jacob  arid  all  his 
kindftdf  {or  family,)  [in  all)  seventy-five 


souls.  The  object  is  to  show  that  this 
small  number  became  in  Egypt  a  great 
nation.  But  only  sixty-six  of  Jacob's 
descendants  went  down  into  Egypt, 
Gen.  46:26.  But  in  Gen.  46  :  27,  there 
are  added  to  these,  Jacob  himself,  Jo- 
seph and  his  two  sons  ;  making  the 
total  seventy.  But  in  this  vs.  27,  the 
Greek  (Septuagint)  adds:  "And  the 
sons  of  Joseph  who  were  born  to  him 
in  Egypt  were  nine  souls,"  which 
number  added  to  the  sixty-six  would 
make  seventy-tive.  This  was  the  reck- 
oning in  their  familiar  version — and  it 
was  true  in  the  sense  intended — that 
Jacob  and  all  his  family  consisted  of 
seventy-five  souls.  Now  in  Gen.  46 : 
27,  it  is  said  that  *'  the  sons  of  Jo' 
seph"  were  among  "the  souls  of  the 
house  of  Jacob"  that  came  into  Egypt 
with  him — the  descendants  being  re- 
garded as  already  existing  in  their 
piogenitor.  We  cannot  tell  precisely 
on  what  details  the  reckoning  is  found- 
ed, but  it  was  current  among  the  Jews, 
as  their  Greek  version  shows  ;  and  it 
is  not  supposable  that  Stephen  mtde 
any  blunder  here.  His  object  was  to 
show  that  this  family,  who,  at  the  ut- 
most calculation,  consisted  of  ojxly 
sevcj3ty-five  persons,  became  a  great 
NATION  in  Egypt. 

15.  So.  Rather,  And,  or  but — Jis 
indicating  the  crisis  in  the  history  — 
the  death  of  Jacob  and  the  patriarcl-.a 
— and  that  this  was  in  Egypt,  als<o, 
outside  of  the  Holy  Land,  though  it  fs 
especially  to  be  noted  that  they  weio 
buried  in  the  land  of  promise,  tliroug^  i 
the  sam.e  faith  in  the  future  possessif  ^ 
of  that    land   by  their   posterity   r-\ 


A.  D.  30-36.] 


CHAR  VII. 


15a 


16  And  *were  carried  over  into  Sychem,  and  laid  in  j^sh.llllt 
'the  sepulchre  that  Abraham  bought  for  a  sum  of  money  LidTs: la! ^^' 
of  the  sons  of  Emmor  tlie  father  of  Sychem. 


Abraham  exercised  in  purchasing  a 
burial-pUice  there  for  his  dead.  ^  Our 
fathers.  This  phrase  is  again  repeated, 
for  the  third  time  in  this  narrative,  to 
ehow  that  it  is  the  history  of  their  cov- 
enant ancestors — in  which  they  were  all 
interested ;  and  that  this  is  the  law  of 
gradual  development  in  the  redemption 
of  the  chosen  race, 

16.  Were  carried  over.  They  —  that 
is,  '■'  our  fathers,^'  not  including  Jacob, 
who  is  separated  from  the  rest  in  the 
preceding  context.  "  He  died,  and  our 
fathers,  and  they  were  carried  over  into 
Sychem."  Jacob  was  buried  in  the 
sepulchre  of  Abraham  at  Macpelah, 
Gen.  49  :  30;  50:  13,  which  was  in 
Hebron,  Gen.  23  :  19.  It  is  expressly 
recorded  that  the  bones  of  Joseph  were 
carried  over  from  Egypt  into  Canaan, 
and  buried  in  Shechem.  The  place  of 
burial  of  the  rest  of  the  patriarchs  is 
not  elsewhere  recorded ;  but  we  have 
every  reason  to  suppose  that  Stephen 
knew  the  facts,  and  that  if  he  had 
stated  incorrectly  he  would  have  been 
contradicted  by  those  who  must  have 
known.  Jerome  asserts  that  the  tombs 
of  the  patriarchs  were  still  to  be  seen 
at  Shechem.— ^j9/s<.  86,  A.  D.  389. 
TT  Sychem.  The  Greek  form  of  the  He- 
brew word  Shechem,  also  called  Sychar, 
and  now  known  as  Neapolis,  Nahlous. 
^  Abraham  bought.  There  is  a  diffi- 
culty here,  Jacob  bought  this  land, 
Gen.  33  :  19 ;  Josh.  24  :  32,  but  Abra- 
ham bought  the  sepulchre  at  Hebron, 
Gen.  23  :  3-20.  Both  are  briefly  re- 
ferred to,  and  some  understand  that  as 
the  facts  were  so  familiar  to  those 
wham  he  addressed,  and  must  have 
beeu  perfectly  well  known  to  Stephen, 
he  meant  to  have  them  supply  what 
was  left  out.  '•  Jacob  was  laid  in  the 
sepulchre  bought  by  Abraham,"  and 
**  our  fathers"  in  that  bought  "of  the 
sons  of  Emmor,"  &c.  Others  hold  that 
as  the  difficulty  lies  in  a  single  word, 
which  ought  to  be  read  Jacob  for 
Abraham,  it  is  much  easier  to  suppose 
that  it  was  the  mistake  of  an  early 


copyist  than  that  Stephen  made  such  a 
needless  mistake,  and  that  there  shovdd 
have  been  several  mistakes  in  one  verse. 
This,  indeed,  is  absolutely  unsupposa- 
ble,  considering  the  notoriety  of  the 
facts  in  question,  and  Stephen's  ad- 
mitted familiarity  with  all  (such  lead- 
ing) items  of  the  Jewish  history.  But 
Luke,  as  an  inspired  historian,  was  to 
give  an  accurate  report  of  Stephen's 
discourse.  So  that  even  if  Stephen 
committed  an  inadvertence  or  error,  it 
would  not  impeach  the  accuracy  of 
Luke's  narrative.  It  is  plain  that 
such  leading  facts,  such  as  any  school- 
boy would  have  known,  could  not  have 
been  incorrectly  given  through  any 
"  historical  blunder"  of  Stephen,  espe- 
cially as  this  is  a  discourse  where  the 
speaker  shows  the  clearest,  most  dis- 
criminating views  of  the  history.  Ste- 
phen is  plainly  doing  something  more 
than  to  recite  these  common,  well- 
known  items  of  Old  Testament  history 
in  a  dry  detail.  He  is  insisting  on 
certain  great  principles,  which  here  lead 
him  to  group  together  certain  kindred 
facts.  Here  he  is  speaking  of  the  faith 
of  the  patriarchs  as  contrasted  with  the 
unbelief  of  after  generations  and  of  his 
own  times,  and  in  proof  of  this  he  ad- 
vances this  fact — their  purchase  of  this 
land  in  Canaan  as  a  burial-place  for 
themselves  and  their  posterity,  in  the 
confidence  that  the  land  should  belong 
to  their  seed  according  to  the  promise. 
Of  course,  to  establish  this  point  he  need 
not  distinguish  between  their  separate 
acts,  but  may  group  them  in  one.  And 
especially  a*  Abraham  originated  the 
whole  matter  of  such  purchase,  he  may 
be  said  to  have  done  it  in  Jacob  after 
him,  who  only  followed  in  his  stepa 
and  acted  in  the  faith  of  his  father 
Abraham.  The  ground  at  Sychem  is 
thus  regarded  as  virtually  his  purchase, 
just  as  Judas  is  said  by  Peter  to  have 
purchased  the  potter's  field  with  th« 
reward  of  iniquity,  (ch.  1 :  18,)  when  i< 
was  known  to  every  child  of  the  peo- 
ple that  the  chief  priests  actually  pur 


154 


THE  ACTS  OF  THE  ArOSTLES. 


[A.  D.  30-35 


rc^n.  16:18  i'^  j^^f,  ^}ien   "the  time  of  the   promise  drew    nigh, 

p^^m-hSt  which  God  had  sworn  to  Abraham,  " the  people  grew  and 
multiplied  in  Egypt, 


chased  it ;  but  in  the  deeper  sense  of 
Peter,  and  in  the  view  of  his  argument 
and  discourse,  Judas  himself  was  to 
be  considered  as  the  purchaser.  So 
here  their  father  Abraham,  as  having 
originated  this  plan  and  having  given 
the  example  of  it  in  the  purchase  at 
Hebron  for  a  sepulchre,  is,  in  the 
sense  of  Stephen's  argument,  to  be  re- 
garded as  the  purchaser  of  this  field 
at  Sychem — for  the  speaker  was  show- 
ing how  the  faith  of  the  patriarchs  was 
evidenced  by  their  buying  land  in  Ca- 
naan for  a  burial-place — so  confident 
that  the  land  would  all  come  into  pos- 
session of  their  posterity,  according  to 
the  promise,  that  they  arranged  to  have 
their  bones  deposited  there.  And  it  is 
expressly  recorded  of  Abraham  that  he 
bought  the  land  at  Hebron  for  this 
very  purpose  of  a  burial-place,  while 
this  is  not  stated  in  regard  to  the  pur- 
chase of  Sychem  by  Jacob,  only  that 
"  he  bought  a  field,"  and  afterwards 
that  he  was  buried  there.  Josh.  24  :  32. 
Stephen,  therefore,  grouped  the  two 
transactions  as,  in  his  view,  belonging 
to  the  same  great  work  of  patriarchal 
faith — and  instead  of  blundering,  which 
would  be  inconceivable,  he  has  only 
taken  the  profounder,  more  compre- 
hensive view  of  the  whole.  Stephen 
could  not  say,  in  strict  historical  ex- 
actness, that  ^^  the  sepulchre"  was 
bought  by  Jacob.  '*  The  field"  was 
bought  by  him,  (Gen.  33  :  19,)  but  it 
was  put  to  this  use  as  a  patriarchal  sep- 
ulchre, according  to  Abi'aham's  exam- 
ple and  by  virtue  of  Abraham's  faith. 
This  is  the  very  point  of  his  argument. 
Stephen,  therefore,  is  more  historical- 
ly correct  than  his  skeptical  critics 
would  be.  Besides,  observe  this  very 
Sychem  was  the  first  place  of  which 
Abraham  gained  possession,  and  where 
Jehovah  announced  to  him  the  cove- 
nant promise  to  give  him  the  land,  and 
where  he  raised  an  altar  unto  God, 
G^n.  12  ;  0,  7.  And  that  transaction 
was,  indeed,  the  basis  of  the  after  pur- 
chase thero  for  a  burial-pla  ze      ^  Sum 


I  of  money — one  hundred  pieces  of  money 
— some  suppose  about  two  hundred  and 
fifty  dollars.  Lit.,  silver  price.  ^  S0713 
of  Emmor — Sons  of  Hamor,  Gen.  33 : 
19. 

II.  Stephen  here  reaches  a  second 
PERIOD  in  his  History  of  Redemption 
— the  TIMES  OP  MosES,  vss.  17-45. 

17.  But  when.  Lit.,  But  as  —  ac- 
cording as.  Stephen  now  proceeds  to 
another  and  (2d)  prominent  stage  in 
the  development  of  God's  covenant 
plan — the  history  of  Moses,  who,  also, 
like  Joseph,  was  a  type  of  Christ.  As 
the  future  deliverer  of  the  ancient  cov- 
enant people,  who  had  grown  to  be  a 
nation  not  in  the  Holy  Land,  but  in 
Egypt,  Moses  was  adopted  by  a  for- 
eign princess,  (21,)  raised  in  a  foreign 
court,  (21,)  learned  in  all  the  wisdom 
of  this  foreign  people,  (22,)  till,  when 
he  had  reached  his  full  maturity  at 
forty  years  of  age,  he  volunteered  as 
the  deliverer  of  his  brethren,  (24,  25,) 
but  was  refused  as  such,  (35,)  and 
forced  to  fly  from  the  land  for  his  life, 
(29,)  until  after  forty  years  more,  God 
appeared  to  him,  not  in  any  sacred 
spot  of  the  land  of  promise,  but  in  tho 
wilderness  of  Sinai,  (30,)  in  Arabia. 
Yet  "the  Church  in  the  wilderness" 
(38,)  was  there — and  God  by  this  deal- 
ing shows  that  He  is  not  bound  to  any 
nationality,  nor  tied  to  any  special  lo- 
cality, but  pursues  the  good  pleasure 
of  His  own  will,  where,  when,  and  how 
He  pleases.  This  is  altogether  in  the 
line  of  Stephen's  argument,  as  we  have 
seen.  *^  Time  of  the  promise.  The  time 
referred  to  in  the  promise — the  time 
for  the  fulfilling  of  the  promise,  (vs.  7,) 
when  after  the  four  hundred  years  of 
sojourning  and  bondage,  Abraham's 
seed  should  come  forth  and  serve  God 
in  the  Holy  Land  of  promise.  ^  7%« 
people  grew.  It  was  in  God's  plan  tc 
have  the  family  grow  into  a  nation  by 
their  separate  location  in  Egypt  for  so 
long  a  period,  which  was  at  least  two 
hundred  and  fifteen  years.  See  Eiod. 
1  :  7-9. 


A.  D.  30-36.] 


CHAP.  VII. 


106 


18  Till  anotlier  king  arose,  which  knew  not  Joseph 

19  The  same  dealt  subtilly  with  our  kindred,  and  evil 
entreated  our  fathers,  "so  that  they  cast  out  their  ycung  * 
children,  to  the  end  they  might  not  live. 

20  •  In  which  time  Moses  was  born,  and  ^  was 
jng  fair,  and  nourished  up  in  his  father's   house   three  coJ/**''*' 
months : 


exceed-  ^  ^^^  ^j^i*.  23. 


18,  Till  another  king.  That  is,  they 
continued  to  increase  up  to  this  time, 
when  a  new  king  ascended  the  throne. 
This  term  ^' until"  does  not  limit  the 
time  of  their  growth,  but  marks  an- 
other item  in  the  history.  Who  this 
king  was,  is  not  certainly  known. 
Wilkinson  understands  it  to  have  been 
Amosis  or  Ames,  the  first  of  the  eight- 
eenth dynasty.  Others,  that  it  was 
Rimeses,  the  sixth  of  that  dynasty. 
ChampoUion  holds  that  it  was  Mando- 
nei,  1585 — 1565  before  the  Christian 
era.  The  doubts  on  this  point  may  yet 
be  c'.eared  up.  In  a  library  lately  dis- 
covered at  Memphis,  the  history  of  this 
period  is  said  to  have  been  found. 
7  Arose.  Came  to  the  throne.  \  Who 
knew  not  Joseph.  This  may  mean  that 
he  was  ignorant  of  his  fame  and  public 
services,  which  may  have  occurred 
from  his  being  a  shepherd  king,  or 
from  "  the  lapse  of  time  or  intervening 
revolutions."  —  Others  understand  it 
that  he  had  no  respect  or  esteem  for 
Joseph;  but  this  sense  is  not  sanctioned 
by  the  u:<age  of  the  Greek  term.  In 
any  event,  he  did  not  favor  Joseph,  nor 
pay  such  regard  to  his  patriotic  meas 
ures  as  they  deserved. 

19.  Stephen  now  introduces  the  his- 
tory of  the  distress  and  humiliation  of 
the  covenant  people— an  exigency  which 
God  allowed  to  come  to  a  crisis  when 
He  interposed  and  developed  His  gra- 
cious plan  in  a  glorious  deliverance. 
Moses  is  now  to  be  shown  as  the  man 
raised  up  by  God  to  be  a  deliverer  of 
this  oppressed  people,  and  thus  a  stri- 
king type  of  Jesus.  ^  The  same. 
Kather,  This  one — this  strange  king. 
^  Dealt  siihidly.  Having  dealt  deceit- 
fully, (see  Exod.  1  :  10,)  that  is,  in  his 
crafty  device  to  compe'  the  people  of 
Israel  to  expose  and  destroy  tlieir  male 
tthildren  so  as  to  prevent  their  suffer- 


ing the  same  oppression  with  their  pa- 
rents. By  this  means  he  aimed  to 
weaken  their  strength  and  utterly  hin- 
der their  increase.  ^  Evil  entreated. 
Rather,  injured — abused.  Tf  Our  fa- 
thers. The  same  prominence  is  given 
as  before,  to  the  fact  that  this  is  the 
history  of  the  covenant  people  in  God's 
wondrous  progressive  treatment  of 
them,  and  His  gradual  development  of 
His  plan  for  their  redemption.  ^  So 
that.  The  parents  were  thus  compelled 
to  abandon  their  children.  Exod.  2  : 
2,  3.  This  was  probably  the  plan  and 
purpose  of  this  king,  as  it  was  also  tho 
result.  1[  To  the  end.  He  would  have 
the  children  suffer  death  by  forcing 
their  parents  to  "cast  them  out,"  or 
abandon  them,  as  the  parents  of  Mo- 
ses abandoned  him.  Exod.  2  :  2,  3  ; 
see  vs.  21. 

20.  In  which  time — at  xohich  juncture. 
This  was  the  Providential  unfolding  of 
God's  plan,  that  just  at  this  crisis  of 
the  people's  grievous  distress  andPha~ 
raoh's  persecution,  the  great  deliverer 
should  be  born.  Thus  God  is  secretly 
preparing  for  them  release  from  bond- 
age through  a  Redeemer  who  was  a 
type  of  Christ.  In  such  misery  and 
oppression  was  Israel  involved  when 
the  time  for  the  promised  deliverance 
arrived,  (vs.  17.)  ^Exceeding fair.  Lit- 
erally, Fair  to  God.  Thus  in  the  He- 
brew, Nineveh  is  called  "a  great  city 
to  God"  —  meaning  a  very  great  city. 
Jonah  3  :  3.  Our  version  expresses 
well  this  idea,  ^ ^Exceeding  fair"  — -divinely 
fair,  as  we  might  say.  Josephus  speaks 
of  the  extreme  beauty  of  Moses;  "a 
boy  divine  in  form.^^  In  Heb.  11  :  23, 
the  same  term  is  used  and  rendered  iq 
our  version  '■^ proper,''^  ^ '■a  proper  child, ^* 
in  the  old  English  sense  of  "  handsome.''* 
This  is  a  hint  of  Him  that  is  "fairer 
than  the  children  of  men^  '     But  "  fait 


156 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-30. 


/Luke  24: 19. 
J  Ex.  2:11,  12. 


21  And  'when  he  was  cast  out,   Pharaoh's  daughtei 
took  him  up,  and  nourished  him  for  her  own  son. 

22  And  Moses  was  learned  in  all  the  wisdom  of  the 
Egyptians,  and  was  'mighty  in  words  and  in  deeds. 

23  «  And  when  he  was  full  forty  years  old,  it  came  into 
his  heart  to  visit  his  brethren  the  children  of  Israel. 


to  God  "  may  also  more  properly  mean 
fair  in  God's  sight,  with  a  beauty  rec- 
ognized by  God,  in  the  sense  of  his  be- 
ing "  well  pleasing  to  God."  This  was 
the  great  point,  important  in  Stephen's 
argument  to  show  that  the  choice  of 
Moses  was  owing  entirely  to  the  good 
pleasure  of  God,  who  was  well  pleased 
in  him,  as  Stephen  knew  from  the  fact 
that  this  comeliness  is  expressly  re- 
corded by  the  Holy  Spirit.  See  Exod. 
2:2.  |[  Nourished  up — brougkt  up — 
nurtured — "  in  his  father's  house,"  Am- 
ram's.  Exod.  6  :  20.  ^  Three  months. 
This  was  the  period  in  which  he  was 
hid  by  his  mother  Jochabed,  because 
she  saw  him  to  be  "a  goodly  (hand- 
some) child."     Exod.  2 :  2. 

21.  Cast  out.  See  vs.  19.  Exposed 
— outcast  in  the  ark  of  bulrushes  by  the 
river  bank — given  up  to  that  forlorn 
hope.  At  such  a  time  of  the  future 
deliverer's  extremity — outcast  among 
the  flags  of  the  Nile,  and  exposed 
to  crocodiles  and  destruction,  Pha- 
raoh's daughter — (Some  have  given  her 
name,  but  it  is  only  a  conjecture.  Jo- 
sephus  says  it  was  Thermeuthis,  the 
daughter  of  Rameses) — took  him  up — 
adopted  him.  This  does  not  refer  to 
picking  him  up  out  of  the  ark  or  the 
water,  but  to  the  act  of  adopting ;  and 
the  term  is  founded  on  the  practice  of 
laying  new  born  children  on  the  ground, 
so  tliat  the  act  of  taking  them  up  was 
that  by  which  the  father  acknowledged 
them  as  his  own.  ^  For  her  own  son. 
Nourished  or  nurtured  him  to  herself 
for  her  son — to  be  such  an  one  as  son. 
Thus  the  steps  in  the  development  of 
God's  plan  are  noted. 

22.  It  grew  out  of  this  step  that  Mo- 
ses '^  was  learned,^'  &c.  Literally,  was 
educated — was  put  to  learning  —  was 
trained  —  schooled.  This  fact  is  no- 
where expressly  mentioned  in  the  Old 
Testamen^i,  but  was  deducible  from  the 


common  impression  and  from  all  th« 
fair  inference  in  the  case.  ^  Wisdom 
of  the  Egyptians — which  was  notorious 
and  proverbial,  and  thus  compared 
with  Solomon's  wisdom,  1  Kings  4  :  30. 
It  con£isted  chiefly  in  mathematics,  nat- 
ural philosophy  and  medicine,  and  the 
teachers  were  the  priests.  Philo,  in  hia 
Life  of  Moses,  enters  into  particulars, 
p.  606.  Bishop  Warburton  draws  from 
this  verse  a  proof  of  the  Divine  legation 
of  Moses,  on  the  ground  that  he  framed 
a  system  so  different  from  that  in  which 
he  had  been  educated,  which  is  to  bo 
accounted  for  only  on  the  supposition 
that  God  directed  him.  Some,  on  the 
contrary,  have  contended  that  he  drew 
his  system  so  directly  from  the  Egyptian 
that  he  needed  no  supernatural  qualifi- 
cation to  account  for  his  works.  Dr. 
Prichard,  in  his  treatise  on  Egyptian 
Mythology,  has  shown,  1.  That  his  the- 
ological tenets  are  not  at  all  drawn  from 
the  Egyptian.  2.  That  the  social  insti- 
tutions— the  civil  and  criminal  laws,  &c. 
of  Moses,  are  totally  distinct  and  dif- 
ferent from  those  of  Egypt,  and  that 
though  in  sacerdotal  offices  and  cere- 
monial rites  there  are  many  striking  re- 
semblances to  those  of  the  Egyptian 
hierarchy,  he  must  have  been  divinely 
inspired  to  put  forth  a  system  of  such 
holy  and  pure  morality  and  worship, 
instead  of  the  corrupt  and  superstitious 
system  in  which  he  had  been  educated, 
^  Mighty  in  words,  &c. — Forcible  in 
discourse  and  in  execution.  This,  all 
the  history  of  Moses  sufficiently  proves. 
And  though  naturally  he  was  slow  of 
speech,  at  least  according  to  his  own 
estimate,  (Exod.  4:  10-12,)  yet  he  was 
made  by  Divine  inspiration  mighty  in 
speech  and  in  action.  This  came  by 
faith.     Heb.  11 :  24. 

23.  Stephen  dwells  so  minutely  upon 
the  history  of  Moses,  because  they 
chiefly  appealed  to  him  as  the  autli(Mr« 


A   D.  20-36.] 


CHAP.  VII. 


w 


24  And  seeing  one  of  them  sufiFer  wrong,  he  defended  him^  and 
avenged  him  that  was  oppressed,  and  smote  the  Egyptian  : 

25  II  For  he  supposed  his  brethren  would  have  under-  "or,A'w. 
stood  how  that  God  by  his  hand  would  deliver  them :  but 

they  understood  not. 

26  ^  And  the  next  day  he  shewed  himself  unto  them  ftEx.2:ij. 


ized  law-giver  and  leader  of  the  cove- 
nriRt  people,  (ch.  6:14;  John  5  :  45, 
47.)  He  now  passes  to  that  stage  of 
the  history  when  Moses  came  forth  as 
a  deliverer,  first  volunteering  before 
he  was  sent.  He  comes  forth,  having 
been  reared  in  a  heathen  court  and 
trained  in  heathen  learning — unlearned 
in  Rabbinical  lore — untaught  in  the 
schools  of  the  Jewish  doctors.  ^  For- 
ty  years  old.  Literally,  When  there  was 
fulfilled  to  him  a  forty  years  time,  or  a 
fortieth  anniversary.  In  Exod.  2:11, 
it  is  simply  said,  "When  Moses  was 
grown,"  but  the  tradition  of  their  doc- 
tors was  that  Moses  was  forty  years 
each,  in  Egypt,  in  Midian,  and  in  the 
wilderness.  ^  It  came  into  his  heart. 
This  form  of  expression  is  used  to  de- 
note that  it  was  of  his  own  volunteer 
motion  that  he  first  came  forth  as  a 
deliverer,  and  before  he  was  sent  of  God. 
This  is  in  contrast  with  the  expression, 
"Satan  put  it  into  the  heart."  God 
called  him  to  this  work  afterwards,  vs. 
34,  35.  What  came  (or  arose,)  now  of 
its  own  prompting,  into  his  heart,  was 
"fo  visit"  his  brethren  —  that  is,  for 
their  deliverance,  according  to  his  own 
notion  of  being  their  appointed  deliv- 
erer, vs.  25.  ^  The  children  of  Israel. 
This  is  noted  to  keep  in  mind  that  it  is 
the  history  of  the  covenant  people  in 
its  unfoldings  that  is  here  narrated. 
See  Ps.  105. 

24.  Seeing  one.  Literally,  Seeing  a 
certain  one.  It  was  an  Israelite,  doubt- 
less, who  was  oppressed  by  an  Egyp- 
tian, and  the  facts  were  familiar  to 
Stephen's  hearers.  ^  Suffer  wrong. 
Literally,  icronged — abused.  Tf  lie  de- 
fended There  was  an  Egyptian  law 
which  made  this  to  be  his  duty.  Diod. 
Sic.  i.  77.  But  Moses  was  actuated 
Dy  another  and  higher  purpose  than 
merely  to  obey  the  law  of  the  country. 
See  va  25.  The  clause  should  beren- 
14 


dered,  "//e  defended  and  redressed  him 
that  was  oppressed."  The  words  ren. 
dered  "avenged,"  mean  "wrought  r«- 
dress."  ^  And  smote.  Literally,  Smi- 
ting, or  having  smitten,  the  Egyptian 
secretly,  and  hiding  the  body.  Exod. 
2  :  12.  This  is  the  way  in  which  he 
wrought  redress  to  the  oppressed  Isra- 
elite, by  smiting  the  Egyptian  to  death. 
This  is  said  by  tradition  to  have  been 
one  of  Pharaoh's  task-masters.  Exod. 
2:12. 

25.  For  he  supposed — He  was  ihijiTcing. 
This  is  nowhere  stated  in  the  Old  Tes- 
tament, yet  it  is  recorded  (Heb.  11 : 
24,  25,)  that  "when  he  was  come  to 
years  he  refused  to  be  called  the  son 
of  Pharaoh's  daughter;  choosing  rather 
to  suffer  affliction  with  the  people  of 
God  than  to  enjoy  the  pleasures  of  sin 
for  a  season."  ^  Would  have  under- 
stood. Rather,  that  they  (really)  un- 
derstood that  God  by  his  (Moses')  hand^ 
or  agency,  xcould  deliver  them.  Rath- 
er, is  giving,  in  this  transaction  as  a 
beginning,  is  about  giving  a  deliverance. 
Stephen  introduces  this  feature  of  af- 
fairs to  show  how  their  fathers  had 
acted  toward  Moses  as  they  had  lately 
acted  toward  Jesus — when  "  He  came 
unto  His  own,  His  own  received  Him 
not."  (John  1:11.)  If  But  they  un- 
derstood not.  John  1  :  5,  10.  Hence 
Moses,  when  he  was  afterwards  called 
to  this  important  office,  at  first  refused 
to  undertake  it. 

26.  The  next  day — after  slaying  the 
Egyptian.  *[[  Shewed  Aimse//"— specially 
and  as  officially.  Literally,  lie  was 
seen  —  appeared  to  them  fighting  one 
another.  "  Two  men  of  the  Hebrews," 
(Exod.  2:  13,)as  the  facts  were  familiar 
to  the  hearers.  1[  Would  have  set  them 
at  one.  Literall}^  Impelled  them  together 
unto  peace — with  an  urgency  as  if  au- 
thoritative. ^  Sirs.  Literally,  Men, 
yi  are  brethren.     "An  example,"  saja 


J  58 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-30L 


that  strove,  and  would  have  set  them  at  one  again,  saying,  Sirs,  ya 
are  brethren ;  why  do  ye  wrong  one  to  another  ? 

27  But  he  that  did  his  neighbour  wrong  thrust  him 
Who   made    thee    a   ruler   and   a  judge 


t  See  Luke  12 
14. 

eh.  4:V. 


away, 


saymg, 


over  us 

28  Wilt  thou  kill  me,  as  thou  diddest.  the  Egyptian 
yesterday  ? 

29  ^  Then  fled  Moses  at  this  saying,  and  was  a  stranger 
in  the  land  of  Madian,  where  he  begat  two  sons. 

iEr.s:2.  3Q  1  ^^^  -^hen  forty  years  were  expired,  there  appeared 

to  him  in  the  wilderness  of  mount  Sina  an  angel  of  the 
Lord  in  a  flame  of  fire  in  a  bush. 


k  Ex.  2 :  15-22, 
and  i :  20,  and 
18 : 3,  4. 


Bongel,  "  of  fraternal  correction." 
Tf  Whi/  do  ye  lorong  ?  Why  do  ye  abuse, 
ill-treat  one  another?  In  Exod.  2  :  13, 
Moses  gives  the  words,  also,  "Where- 
fore smitest  thou  thy  fellow?" 

27.  But  he  that  ill-treated  his  neighbor, 
thrust  him  away — implying  that  Moses 
interfered  to  separate  the  combatants — 
and  showing  the  temper  of  the  wrong 
doer,  adding  sin  to  sin.  \  Who  made. 
Who  constituted  —  appointed  thee,  &c. 
They  question  the  authority  of  Moses 
in  most  arrogant  terms,  as  the  Phari- 
sees questioned  Christ's  authority. 
They  seem  not  to  have  known  how 
great  a  man  he  was  at  court.  ^  A  ru- 
ler. They  seem  to  have  understood 
him  as  claiming  some  official  authority 
and  prerogative,  which  they  were  not 
disposed  to  admit.  This  accounts  for 
the  harsh  question, 

28.  Wilt  thou.  Art  thou  icilling,  or 
dost  thou  tvish  to  kill  me.  ^  As.  In  the 
same  manner — after  the  same  fashion  as, 
&c. — that  is,  secretly — hiding  the  body 
in  the  sand-  Exod.  2:12.  ^  As  thou 
didst.  Literally,  As  thou  killedst.  This 
Hebrew,  so  far  from  recognizing  his  de- 
livering act  as  such,  charged  it  upon  him 
as  the  murder  of  an  Egyptian,  for 
which  he  could  be  held  accountable. 

29.  This  angry  reception  caused  Mo- 
ses to  flee.  In  Exod.  2:  15,  we  read 
that  Pharaoh  sought  to  take  Moses' 
life.  Philo  states  that  Pharaoh  was 
afraid  of  Moses  conspiring  against 
him.  ^  At  this  saying.  Literally,  on 
this  ivord,  or  upon  this  being  said.  He 
saw  that  he  had  failed  in  his  attempt 
to  conceal  the  murdei  and  he  was  now 


compelled  to  flee  from  Pharaoh  for  his 
life,  see'Exod.  2:  12.  Yet  afterwards 
this  same  fugitive  came  to  the  court 
of  Pharaoh  as  God's  messenger,  and 
demanded  boldly  the  release  of  his 
brethren  !  ^  A?id  was  a  stranger.  Lit- 
erally, and  became  a  sojourner,  f  Madian 
— Or.  for  Midian.  Gesenius  makes  this 
tract  of  country  to  have  extended  from 
the  eastern  shore  of  the  Elanitic  Gulf  to 
the  region  of  Moab,  on  the  one  hand, 
and  to  the  vicinity  of  Mt.  Sinai,  on  the 
other.  The  people  were  nomadic  in 
their  habits — wandering  from  place  to 
place.  At  this  time  they  seem  to  have 
been  encamped  in  the  neighborhood  of 
Sinai  and  Horeb.  See  Exod.  18:  5; 
Numb.  31:2.  ^  Where  he  begat.  Thus 
his  history  is  traced  so  far  as  to  show 
that  here  he  became  sufficiently  settled 
to  marry  Zipporah,  and  to  beget  two 
sons,  Gershom  and  Eliezer,  Exod.  2  : 
15;  4  :  20;  18  :  3. 

30.  Forty  years.  Literally,  and  for^ 
ty  years  having  been  fulfilled.  Moses 
was  now  eighty  years  old.  See  vs. 
23.  Tradition  said  that  Moses  dwelt 
in  Pharaoh's  palace  forty  years — • 
dwelt  forty  years  in  Midian,  and  ruled 
Israel  forty  years.  \  Sinai.  The  wil- 
derness of  Mt.  Sinai,  so  called,  is  the 
desert  in  which  Mt.  Sinai  is  located, 
which  thus  gives  its  name  to  the  tract 
of  country.  The  mountain  itself  is 
called  Sinai,  but  the  range  or  group  is 
called  Horeb :  and  thus  the  names 
seem  interchangeable.  See  Exod.  3:1. 
^  An  angel  of  the  Lor  d  appeared  to 
him — or  ivas  seen  by  him  This  was  the 
glorious  Second  Person  of  the  blessed 


A.  D.  30-36.] 


CHAP.  VII. 


169 


31  When  Moses  saw  it,  lie  wondered  at  the  sight :  and  as  he  drew 
near  to  behold  it,  the  voice  of  the  Lord  came  unto  him, 

32  Saying,  «"!  am  the  God  of  thy  fathers,  the  G-od  of  SeKuae!'"* 
Abraham,  and  the  Grod  of  Isaac,  and  the  Grod  of  Jacob. 

Then  Moses  trembled,  and  durst  not  behold. 

33  "Then  said  the  Lord  to  him.  Put  off  thy  shoes  from  "ofu-'l/w. 
thy  feet :  for  the  place  where  thou  standest  is  holy  ground. 

34  *  I  have  seen,  I  have  seen  the  affliction  of  my  people  "^^-^^t- 
which  is  in  Egypt,  and  I  have  heard  their  groaning,  and 

am  come  down  to  deliver  them.     And  now  come,  I  will  send  thee 
into  Egypt. 


Trioity — the  Angel  of  His  presence, 
(Isa.  68  :  0,)  the  Revealer  of  the  God- 
head, (John  1:18,)  called  in  vs.  81,  Je- 
hovah Himself.  Compare  Exod.  3  :  2, 4. 
*'  This  second  appearing  of  God  to  Mo- 
ses (see  vs.  2,)  introduced  the  legal 
dispensation,  as  the  fii'st  to  Abraham 
introduced  the  patriarchal.^'  ( See 
Slier.)  *i  In  a  flame  of  fire  in  a  bush. 
Literally,  of  a  bush.  See  Exod.  8  :  2. 
This  was  the  token  of  God's  visible 
presence,  as  in  the  Shecinah  or  cloud 
of  glory,  and  in  the  pillar  of  fire  in 
the  wilderness.  Christ  was  the  light 
which  all  along  was  shining  in  dark- 
ness, (John  1 :  5,)  the  brightness  of  the 
Father's  glory — the  Word  of  God — 
the  Angel  of  Jehovah — the  Messenger 
(angel)  of  the  covenant,  (Mai.  3:1,) 
Exod.  23  :  20,  21 ;  Hos.  12  :  3-5.  He 
it  is  whom  Stephen  preaches  —  the 
Prophet  like  to  Moses — promised,  (vs. 
37.) 

31.  When.  Literally,  Moses  seeing 
— ivondered  at  the  spectacle  ;  and  he  draw- 
ing near  to  observe  (closely)  *'  why  the 
bush  was  not  burned,"  the  voice  of  the 
Lord  (Jehovah)  became  (occurred,  took 
place)  to  him.  In  the  Old  Testament 
narrative,  it  would  seem  that  the  first 
word  was  the  command  to  put  oiF  the 
shoes;  though  it  is  said  that  "more- 
over," in  addition  to  this,  whether  be- 
fore or  after, — the  words  in  vs.  32  were 
spoken. 

32.  Stephen  records  this  announce- 
ment of  Jehovah  to  Moses  as  the  liv- 
ing God,  (Matt.  22  :  32,)  and  the  au- 
thor of  the  covenant-promises  to  the 
fathers.  Thus  he  still  keeps  before 
bis  hearers  the  important  tiiith,  that 


this  was  in  the  line  of  God's  dealings 
with  their  nation,  ^  Trembled.  Lit- 
erally, becoming  fearful.  See  Heb.  12: 
21.  So  at  times  "so  terrible  was  the 
sight  that  Moses  said,  I  exceedingly 
fear  and  quake."  ^  To  behold.  To 
observe,  as  he  drew  near  to  do,  vs.  31. 
"He   hid   his    face,"     Exod.  3  :  6. 

33.  Then  said.  Rather,  And  the 
Lord  said.  *\\  Put  off — loose  the  sole 
(sandal)  of  thy  feet.  This  was  under- 
stood in  eastern  countries  as  an  act 
of  reverence.  The  shoes  are  put  oif 
when  persons  enter  any  sacred  place — 
when  visiters  enter  a  dwelling,  or 
when  scholars  enter  a  school.  In  Da- 
mascus, Cairo,  &c.,  we  were  compelled 
to  put  ofif  our  shoes  at  the  entrance  of 
the  mosque,  and  to  wear  a  straw  slipper 
furnished  for  the  occasion  at  the  door. 
See  John  13  :  10.  f  For  the  place. 
The  reason  is  here  given  for  this  Di- 
vine direction.  God  here  declares  that 
even  that  wilderness  spot  was  made 
holy  by  His  presence ;  and  it  is  clearly 
implied  that  the  Temple  owes  its  sanc- 
tity to  the  same ;  and  that,  therefore,  it 
has  no  essential  holiness,  and  is  not  ne- 
cessarily perpetual,  (see  Isa.  QB,)  but 
that  any  place  is  holy  where  God  pleases 
to  reveal  Himself. 

34.  /  have  seen.  Literally,  Seeing  1 
have  seen — a  Hebrew  idiom,  meaning 
/  have  surely  seen.  \  The  affliction. 
Rather,  the  maltreatment,  oppression — 
referring  to  their  bondage  under  task- 
masters, If  My  people — who  are  in 
Egypt — my  covenant  people  who  are 
suffering  there.  ^  Their  groaning,  un- 
der their  oppressions.  Their  outcriei 
of    distress  went  up  into  the  ear  of 


160 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-30. 


35  This  Moses  whom  they  refused,  saying,  Who  made  thee  a 
r  Ex.  u  19.  ruler  and  a  judge  ?  the  same  did  &od  send  to  be  a  ruler 
^Ex.i1:li;aud  ^ud  a  deliverer  ^by  the  hand  of  the  angel  which  appeared 
^^■^-  to  him  in  the  bush. 

36  ^1  He  brought  them  out,  after  that  he  had  '  shewed 
wonders  and  signs  in  the  land  of  Egypt,  ■  and  in  the  Red* 
sea,  *  and  in  the  wilderness  forty  years. 


r  Kx.  7,  and  8. 
and  9,  and  10, 
and  11,  and  li. 
Ps.  105 :  27. 
«Ex.  U:'21,  27 
28,  -29. 
rEx.  16:1,35. 


God,  Tf  Come  dmvn.  I  descended 
(from  Leaven.)  This  is  the  preface  to 
Moses'  commission.  This  shows  the 
occasion  of  such  Divine  interference. 
These  and  such  like  expressions  in 
which  God  represents  Himself  after 
the  manner  of  men,  seem  designed  to 
prepare  the  mind  for  the  Incarnation, 
and  to  anticipate  the  fact.  Tf  To  de- 
liver. God  undertakes  deliverance  for 
His  people,  else  it  could  never  be  had. 
For  this  end  He  commissions  Moses, 
as  he  gave  His  only  begotten  Son, 
whom  INIoses  foreshadowed,  as  a  deliv- 
erer, vs.  35.  T[  And  noiv  come;  or, 
rather  as  an  adverb  of  address,  devpo, 
hither  !     I  will  fend. 

85.  Moses'  Divine  commission  as  a 
deliverer,  and  his  rejection  by  the  peo- 
ple, is  here  stated,  to  show  that  the  Pro- 
phet like  unto  Moses,  who  was  rejected 
by  them,  was  likewise  commissioned 
for  the  covenant  people's  deliverance. 
^  This  Moses  lohom  they  denied.  This 
very  rejected  one,  whose  authority  as 
ruler  and  judge  they  disputed.  T[  The 
same.  Literally,  this  one.  The  repe- 
tition of  the  demonstrative  pronoun 
here,  is  very  emphatic,  and  is  used  to 
call  attention  to  the  parallel  between 
Moses  and  Christ,  as  deliverers  of  the 
covenant  people  appointed  by  God, 
and  rejected  by  those  whom  they  came 
to  save.  See  ch.  2  :  23,  24 ;  3  :  13-15. 
*1[  Deliverer,  7^vTpc}T/)v.  The  term  here 
means  properly  Redeemer,  and  is  used 
in  the  Septuagint  to  express  the  office 
of  the  Giiel,  or  kinsman  Redeemer,  but 
only  as  applied  to  God.  Ps.  18(19):  15; 
77  (78) :  35.  Properly,  it  is  one  who  re- 
deems a  captive  by  paying  a  ransom  ; 
and  the  work  of  ransoming  His  true 
covenant  people,  is  often  applied  to 
Christ  in  the  New  Testament.  Moses 
did  not  pay  a  ransom,  but  God  by 
VIoses  ransomed  His  people  there  — 


bought  them  out  of  captivity,  Isa.  45 : 
13,  14.  And  this  deliverance  was  typ- 
ical of  Christ's  ransoming  believers 
from  the  bondage  and  the  curse  of  sin. 
Even  Moses'  work  of  deliverance  was  hy 
the  hand  of — by  the  power  and  prerog- 
ative and  Divine  work  of — the  Angel 
of  the  covenant,  who  "led  his  people 
like  a  flock,  by  the  hand  of  Moses  and 
Aaron,"  (Ps.  77  :  20,)  and  by  whose 
efficient  interposition  Moses  fulfilled 
his  office- work.  Numb.  20  :  16.  Al- 
ready then  in  that  time  of  their  fathers' 
deliverance  it  was  Jesus  Christ  who 
was  the  great  Deliverer,  working  by  the 
instrumentality  of  Moses. 

3G.  He.  Rather,  This  one  —  Moses. 
He  who  was  sent  by  God  as  the  deliv- 
erer, actually  led  them  out.  ^  After 
that.  llather  —  having  wrought  —  or, 
working — or,  by  working.  All  the  mir- 
acles were  not  wrought  prior  to  the 
Exodus.  This  is  noted  as  the  means 
by  which  he  led  them  out,  while  it  is 
declared,  also,  that  he  wrought  mira- 
cles through  their  wilderness  route. 
^  Wonders.  Prodigies.  ^  Signs.  Mi- 
raculous signs  of  the  Divine  presence. 
^  In  the  land  of  Egyyt.  By  the  ten 
plagues,  Exod.  4-12.  ^  Red  sea.  It 
was  in  the  sea  —  dividing  it  so  as 
to  make  a  passage  for  the  people  and 
then  engulf  their  enemies  in  its  return- 
ing waves,  Exod.  14.  See  Ps.  136  :  13 
-16.  The  miracle  was  wrought  at  the 
northern  extremity  of  the  sea.  In 
Hebrew  it  is  called  Yam  Suph — the  sea 
of  sea-weed,  and  is  supposed  by  some 
to  take  its  name  from  the  redness  of 
the  weed.  Others  think  it  was  named 
rather  from  the  Edomites — red  men-  ■ 
who  dwelt  on  the  northern  coast.  It 
still  bears  the  traditional  name  among 
the  natives  which  refers  back  to  this 
history — the  Sea  of  Destruction.  ][  For-- 
ty  years — that  is,  in  all  ■  —  ineluding  all 


A.  D.  30-36.] 


CHAP.  VII. 


161 


37  Tf  This  is  that  Moses,  which  said  unto  the  child]  en 
of  Israel,  "A  prophet  shall  the  Lord  your  God  raise   ap  ]*g^eut.i8:u 
unto  you  of  your  brethren 
ye  hear 


like  unto  me ;  ""  him  shall  "lu^rj^'nyMif, 


Matt.  17:5. 
2/ Ex.  19:3-17. 


ness  with  '  the  angel  which  spake  to  him  in 


the 


Sina,   and    tuith    our    fathers : 
"  oracles  to  give  unto  us  : 


who   received   the  lively  anasiV*"!'' 


the  miracles,  and  in  round  numbers  a 
year  for  every  day  in  which  the  spies 
iad  searched  the  land,  though  the  ac- 
tual wandering  in  the  wilderness  was 
more  exactly  thirt}''- eight  years.  In 
the  first  month  of  the  fortieth  year  they 
encamped  a  second  time  in  Kadesh,  on 
the  southern  borders  of  Canaan,  thirty- 
eight  years  from  their  first  arrival 
there  early  in  the  second  year  after 
the  Exodus,  Numb.  chs.  13,  14,  20 :  1 
-13;  Deut.  1  :  19. 

37.  Here  Stephen  links  J/osea  with 
Christ — the  Moses  whom  they  boasted 
with  the  Jesus  Christ  whom  they  re- 
jected. And  this  he  does  to  give 
point  to  the  parallel  between  the  re- 
jection of  Moses  by  their  fathers  and 
the  rejection  of  Christ  by  the  nation 
now.  He  here  definitely  refers  to  the 
promise  of  a  Messiah,  and  to  their  sa- 
cred obligation  to  hear  and  obey  him. 
This  was  the  great  prophecy  which  was 
80  specially  fulfilled  to  them  in  their 
long  line  of  prophets,  terminating  in 
Christy  whom  they  all  foreshadowed, 
Deut.  18  :  5.  It  is  by  such  steps  that 
Stephen  advances  to  the  fuller  procla- 
mation of  Jesus  as  their  promised  De- 
liverer and  Messiah.  This  was  the 
Messianic  prediction  which  they  were 
most  familiar  with,  and  which  they 
frequently  brought  forward,  (Matt. 
21  :  11;  John  1  :  21,  25  ;  6  :  14;  ch. 
3  :  23;  7  :  40.)  Stephen  connects  all 
the  personal  history  of  Moses  as  deliv- 
erer of  the  covenant  people  with  this 
explicit  testimony  that  he  gives  to 
Jesus  Christ,  showing  him  to  be  at 
once  a  witness  and  a  type.  ^  A  pro- 
phet. Peter  had  cited  this  prophecy 
in  ch.  3  :  22,  and  had  interpreted  it. 
Christ  was  thot  Prophet  that  was  to 
come ;  though  Stephen  does  not  yet 
14* 


expressly  say  so,  but  leaves  it  to  be 
inferred.  He  was  to  be  like  Moses, 
raised  up  to  them  (for  their  service,) 
from  among  their  brethren,  (one  of 
their  own  nation,)  and  to  be  as  Moses 
also,  a  Lawgiver,  and  Deliverer,  and 
Mediator,  as  well  as  a  Prophet — one 
of  the  same  peculiar  rank  and  office- 
work.  T[  Him.  Their  own  Moses  en- 
joined upon  them  a  strict  obedience  to 
this  Prophet,  (see  ch.  3 :  23,)  as  Peter 
had  lately  reminded  them. 

38.  This  is  he.  This  Moses,  whom 
they  so  rejected,  (vs.  35,)  was  the  dis- 
tinguished mediator  of  the  ancient 
Church  and  covenant.  T[  That  was — 
rather,  that  became — indicating  a  change 
in  his  relations.  Tf  The  church.  Thia 
term,  kKKlrjaia,  was  used  in  ch.  2  :  48 
and  5:11,  (see  Notes,)  and  was  famil- 
iar in  the  Old  Testament  usage,  as  the 
assembly  or  congregation  of  Israel, 
separated  from  all  other  nations,  and 
journeying  through  a  wilderness  to 
the  land  of  promise.  This,  also,  is  the 
primitive  idea  of  God's  Church  in  the 
world.  Hence  this  term  was  used  by 
our  Lord  as  denoting  the  whole  body, 
and  any  organized  community  of  be- 
lievers. Matt.  16  :  18;  18  :  17.  And 
so  God  "  led  His  people  like  a  flock  by 
the  hand  of  Moses  and  Aaron"  (as  pas- 
tors.)  This  Moses  was  mediator  be- 
tween the  covenant  Angel  and  the 
fathers,  as  the  next  and  closing  clause 
more  expressly  shows.  See  Gal.  3  :  19. 
He  was  icith  both — in  close  communi- 
cation. In  all  this,  Moses  was  a  type 
of  Christ,  as  well  as  a  witness  of  Him. 
*[[  The  lively  oracles.  The  living  (and 
life-giving)  oracles  were  received  by 
Moses  from  God.  The  condition  of  th« 
Jews  in  the  time  of  Stephen  was  ver^ 
similar  to  that  in  Egypt,  under  subjeo 


162 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-35. 


39  To  whom  our  fathers  would  not  obey,  but  thrust  Mm  from 

them,  and  in  their  hearts  turned  back  again  into  Egypt. 
C.32.-1.  ^Q  cgjjyJQg  y^Q^Q  Aaron,  Make  us  gods  to  go  before  us: 

for  as  for  this  Moses,  which  brought  us  out  of  the  land  of 
Egypt,  we  wot  not  what  is  become  of  him. 

41  ^And  they  made  a  calf  in  those  days,  and  offered 
sacrijSce  unto  the  idol,  and  rejoiced  in  the  works  of  their 
own  hands. 


d  Deal.  9 : 
Ps.  10t:19 


tion  tc  a  foreign  power.  And  now, 
also,  God  has  raised  up  for  them  a  De- 
liverer whom  they  have  already  reject- 
ed and  crucified.  But  yet  again  He  is 
presented  to  them  in  His  word  and 
Spirit,  and  they  are  just  about  to  re- 
ject Him  again,  Heb.  4:  12;  1  Thess. 
2  :  18;  1  Pet.  1  :  23, 

89.  To  whom  —  i.  e.  3!oses.  ^  Our 
fathers.  He  thus  keeps  up  the  refer- 
ence to  the  heads  of  the  Jewish  nation, 
to  fasten  the  conviction  on  his  hearers 
that  in  their  present  rebellious  conduct 
they  were  showing  themselves  to  be  the 
proper  successors  of  those  who  rejected 
Moses,  God's  appointed  messenger. 
See  vss.  51,52.  *^  Would  not.  Rath- 
er, Were  not  willing.  See  Exodus  32  : 
1-3.  If  To  obey.  Literally,  To  be- 
come obedient.  ^  Thrust.  The  same 
term  is  used  in  verse  27,  and  inti- 
mates that  the  people  repeated  toward 
Moses  what  the  individual  Hebrew  did 
at  first,  and  thus  it  shows  that  this  was 
the  character  of  their  nation.  Tf  In 
their  hearts.  They  longed  after  the 
flesh-pots  of  Egypt,  and  turned  back  to 
its  idolatries.  Numb.  11  :  5;  Exod. 
32 :  1,  4.  At  length  they  openly  pro- 
posed to  return  again  to  that  laud. 
Numb.  14:  4;  Exod.  16  :  3  ;  17  :  3. 
The  chief  idea  seems  to  be  that  "they 
apostatized  in  heart  to  the  Egyptian 
idolatries." 

40.  This  seems  to  describe  their 
apostasy,  and  to  define  the  sense  in 
which  they  returned,  &c.  T[  3Ialce  us 
gods.  (Exod.  32  :  1.)  They  asked  of 
Aaron  to  make  for  them  idol  gods.  It 
is  supposed  to  have  been  the  Egyptian 
■worship  of  the  Sacred  Bull,  from  which 
they  got  the  idea  of  the  Golden  Calf. 
The  Egyptians,  under  this  image, 
adored  the  creative  principle  in  nature. 


^  To  go  before  us.  As  Jehovah  had 
done  in  the  pillar  of  cloud  and  fire. 
Exod.  13  :  21.  f  Fo^:  The  reason  ia 
here  given  why  they  wanted  such  idol 
gods — namely,  because  of  Moses  con- 
tinuing so  long  absent  in  the  mount, 
T[  This  Moses.  This  man — this  one — 
Moses — this  leader  and  representative 
of  Jehovah — who  toent  before  us  in  the 
Exodus — we  know  not  what  has  hap- 
pened to  him.  This  is  given  as  a  rea- 
son for  resorting  to  some  other  depend- 
ence, now  that  Moses  had  failed  them, 
and  they  propose  to  adopt  idol  gods,  as 
the  alternative  system  which  Mosea 
had  so  strenuously  opposed. 

41.  They  made  a  calf.  One  verb, 
used  only  here,  is  employed  to  express 
this.  Bengel  remarks,  *' A  crime  very 
notable  is  expressed  by  a  remarkable 
and  newly  coined  word."  Literally, 
They  calfified.  This  was  done  probably 
in  imitation  of  the  Egyptian  idolatry. 
The  Sacred  Bull  ("Apis,")  was  wor- 
shiped as  the  image  of  Osiris,  the  in- 
ventor of  the  plow,  the  god  of  Agri- 
culture. At  Memphis,  in  1850,  we 
saw  the  French  engineers  excavating 
the  magnificent  marble  remains  of  the 
celebrated  Serapion,  or  Temple  of  the 
Bull.  It  was  not  far  from  the  Pyra- 
mids of  Sakhara.  We  rode  up  just  as 
they  came  upon  the  first  marble  figures 
that  stood  in  a  row  around  the  altar. 
Botta  and  Layard,  at  Nineveh,  have 
unburied  colossal  bulls,  and  they  are 
set  up  in  their  huge  granite  forms  in 
the  British  and  French  Museums. 
Tf  Offered.  Literally,  Led  up  a  sacrifice 
— as  a  national  solemnity.  The  lan- 
guage used  by  the  people  in  the  wilder- 
ness is  the  same  that  was  usel  by  Je- 
roboam when  he  introduced  the  wor- 
ship of  the  golden  calves  at  Dan  and 


I 


A.  D.  80-S6.] 


CHAP.  VII. 


163 


42  Then  *  God  turned,  and  gave  them  up  to  worship  i^JH^^g, 


2  Thesa.  2 :  11. 

prophets,  «0  ye  house  of  Israel,  have  ye  offered  to  me  {^^f it:  3!^^' 
slain  beasts  and  sacrifices  bi/  the  sjpace  0/ forty  years  in  the  aiJa'"i:3.^'^^ 
wilderness?  fimosi  k  2a. 

43  Yea,  ye  took  up  the  tabernacle  of  Moloch,  and  the 
star  of  your  god  Remphan,  figures  which  ye  made  to  worship  them : 
and  I  will  carry  you  away  beyond  Babylon. 


Bethel.  1  Kings  12  :  28.  T[  Rejoiced, 
made  mvrry,  (Exod.  32  :  6,)  in  dances, 
&c.  as  a  feast  in  honor  of  their  idols. 
Not  only  so,  but  they  confidently  re- 
joiced in,  gloried  in,  the  works  of  their 
own  hands.  This  latter  clause  is  an  ex- 
posure of  the  absurdity  of  idolatry, 
that  men  should  rejoice  not  in  God  who 
made  them  and  made  all  things,  but  in 
a  god  which  they  themselves  have 
made!     (See  Isa.  44:  14,  15.) 

42.  Turned.  Turned  away  —  from 
His  former  protection  of  them,  (Josh. 
24  :  20,)  and  gave  them  up — judicially 
abandoned  them.  Jer.  7  :  10  ;  Hosea 
4:17;  Rom.  1  :  24,  28.  T[  The  host 
of  heaven.  2  Kings  17  :  16.  The  heav- 
enly bodies — the  stars,  the  moon,  the 
Sim.  Stephen  refers  to  a  passage  in 
Amos  5  :  25,  26.  This  fact  is  not  re- 
corded in  the  Pentateuch,  but  may  re- 
fer to  Baal  worship.  Afterwards  there 
are  frequent  traces  of  star  worship.  2 
Kings  17  :  26 ;  21 :  3,  5  ;  Jer.  19  :  13. 
^  The  book.  The  twelve  Prophets 
were  contained  in  one  book,  roll,  or 
volume,  called  the  Book  of  the  Proph- 
ets ;  another  book  was  called  the  Book 
of  Psalms.  ^  Ifave  ye  offered.  This 
may  mean  not  to  imply  a  negative  an- 
swer, but  rather  to  intimate  that  as 
surely  as  they  had  offered  any  of  the 
prescribed  sacrifices  to  God  in  the  wil- 
derness, they  had  all  worshiped  Mo- 
loch, &c.  "  Yea,^'  &c.  as  if  it  were 
said,  "  Have  ye  done  the  one?  Yea, 
(rather,)  ye  have  done  the  other."  Or 
it  may  mean,  "Have  ye  indeed  offered 
these  sacrifices  to  me.  No !  But  rath- 
er to  yourselves  or  to  devils."  (1  Cor. 
10:  20.)  Or,  as  Humphrey  suggests, 
"Did  ye  sacrifice  to  me  forty  years  in 
the  ^vilderness  and  yet  adopt  the  wor- 
ship of  Moloch  ?"  Alford  understands 
the  id«a  to  be  tliat  God  does  not  receive 


aa  offered  to  Him,  sacrifices  in  which 
He  has  been  made  to  share  with  idols. 
^  Slavi  beaits  and  sacrifices.  The  va- 
rious kind  of  offerings  prescribed  by  the 
law. 

43.  Tea.  Rather,  And,  or  whereas; 
perhaps  meaning,  "while  ye  did  not 
really  sacrifice  to  me,  ye  really  took  up, 
&c."  Or  it  may  mean,  "  Did  ye  sacri- 
fice to  me,  whereas  ye  took  up — carried 
about."  ^  The  tabernacle.  Not  my  tab- 
ernacle, but  that  of  Moloch,  the  idol 
god,  ye  carried  about — some  suppose, 
in  religious  processions,  but  more  prob- 
ably in  small  shrines  as  amulets  for  se- 
cret charms,  as  at  the  temple  of  Diana. 
^  Moloch.  This  is  a  name  taken  from 
the  Hebrew  word  for  "kiny."  Hence 
the  Greek  version  uses  the  term  for 
king.  In  the  Hebrew  the  prophet  usea 
the  terms  "  of  your  king,"  (malkken.) 
Sometimes  it  is  read  "  Milcom."  Mo- 
loch was,  as  some  suppose,  the  proper 
name  of  Saturn  among  the  Phenicians, 
with  whom  Baal  means  lord.  It  was 
the  national  god  of  the  Ammonites.  1 
Kings  11:7;  2  Kings  21 :  3,  4.  Hu- 
man sacrifices  were  offered  to  this  idol 
in  the  form  of  a  hollow  brazen  image, 
with  the  head  of  an  ox  and  the  human 
arms  outstretched,  and  heated  by  a  fire 
kindled  within  the  statue,  so  that  chil- 
dren were  offered  alive  to  the  idol  by 
laying  them  in  its  heated  arms.  This 
abominable  superstition  was  practiced 
in  the  deep  valley  of  Hinnom  at  the 
foot  of  Mount  Zion.  It  was  known  in 
Moses'  time  and  prohibited.  (Lev.  18 : 
21 ;  20:  25.)  It  was  probably  derived 
from  the  Egyptian  worship  of  the  Sun, 
which  was  regarded  as  the  residence 
of  the  soul  of  Osiris,  under  the  symbol 
of  an  ox.  The  priests  offered  these 
children,  and  drowned  theii  cries  with 
a  drum.     Hence,  the  place  was  oaIl«4 


164 


THE  ACTS  OF  THE  APOSTLES. 


[A.  B.  30-3a 


44  Our  fathers  liad  the  tabernacle  of  witness  in  th« 
bKx.25fi*ff(i  wilderness,  as  he  had  appointed,  ||  speaking  unto  Moses, 
H(;b^8:5.  ''that  he  should  make  it  according  to  the  fashion  that  he 
had  seen. 


«  Josh.  3:14. 
II  Or,  having 
received. 


45  '  Which  also  our  fathers  ||  that  came  after  brought 


Tophet,  from  toph,  a  drum.  Solomon 
built  a  temple  to  this  god  on  the  Mount 
of  01  ives.  Manasseh  made  his  children 
to  pass  through  the  fire  in  honor  of 
this  idol.  2  Kings  21  :  3,  6.  ^  And 
the  star.  An  image  of  a  star  worshiped 
as  God.  The  Hebrew  reads,  "Chiun 
your  images,  the  star  of  your  god." 
The  Greek  translators  use  the  Coptic 
name  Remphan,  (or  Rephan,)  for  the 
Arabic  name  Chiun.  Amos  5  :  25.  This 
seems  to  have  been  a  star  which  was 
worshiped,  probably  Saturn,  which  was 
so  called  in  Arabic.  Some  take  Chiun 
to  mean  a  frame  work,  or  carriage  for 
transporting  the  idol.  Remphan  in  the 
Coptic  means  light-giver — king  of  heav- 
en— and  hence  understood  of  the  Sun. 
^  Figures,  Types — images.  ^  Which 
ye  made.  This  was  the  point  of  Ste- 
phen's rebuke  that  they  (their  fathers,) 
were  such  idolaters  of  old.  *^  And  [on 
this  account,)  I  will  carry  you  away — 
(make  you  migrate)  beyond  Babylon.  This 
is  expressed  more  fully  in  Amos  5 :  27. 
The  people  of  Israel  were  never  cured 
of  their  idolatries  until  their  captivity 
at  Babylon.  In  Hebrew  it  is  Damas- 
cus— but  "beyond  Damascus"  was  Bab- 
ylon— and  the  general  idea  was  that 
God  would  scatter  them  eastward  in 
that  direction  ;  especially  in  the  great 
and  notorious  captivity  in  Babylon, 
Stephen  mentions  Babylon,  therefore, 
as  referring  to  the  later  captivity  of 
Judah,  which  was  that  most  commonly 
known.  The  prediction  was  accom- 
plished not  in  one  dispersion,  but  in 
many,  and  hence  the  fulfillment  rested 
not  in  either  name,  but  in  the  genez^al 
fact. 

44.  He  comes  now  more  directly  to 
speak  of  the  Temple,  which  he  was  ac- 
cused of  profaning.  He  approaches 
the  subject  by  referring  to  the  holy 
places  of  their  fathers,  showing  that 
these  were  changed,  and  that  God  was 
«ot  confined  to  a  locality  for  ever,  but 


that  in  the  wilderness  He  was  worship- 
ed in  the  tabernacle,  a  shifting  tent, 
made  by  Moses  according  to  the  pat- 
tern given  him  by  God.  ^  Tabernacle 
of  loitness.  In  contrast  with  "the  tab- 
ernacle of  Moloch,"  (vs.  43,)  is  the  tent 
of  the  testimony.  This  phrase  was  fa- 
miliar to  them  in  their  Greek  version 
of  the  Old  Testament,  It  was  used  to 
translate  a  Hebrew  phrase,  meaning 
"tent  of  appointment,"  or  of  assem- 
bly— as  the  tent  or  tabernacle  appoint- 
ed by  God  for  the  meeting  of  God  and 
the  people.  There  is  another  sense  in 
which  the  tabernacle  was  called  a  tab- 
ernacle of  testimony,  (Numb.  9  :  15, 
17,  23,)  as  containing  the  two  tables 
of  stone,  the  testimony  of  God's  cove- 
nant with  their  nation,  (Heb.  8  :  5,)  or 
as  being  itself  a  testimony  of  God's 
presence  with  them.  ^  Appointed. 
God  Himself  appointed,  in  His  own 
sovereignty,  the  place  of  His  worship 
— and  He  was  not  bound  by  any  local 
obligations — and  His  command  to  Mo- 
ses was  that  he  should  make  the  tab- 
ernacle according  to  the  fashion  that  he 
had  seen.  This  fact  shows  clearly  (1) 
that  the  whole  matter  depended  upon 
God's  sovereign  pleasure,  and  was  tied 
to  no  outward  necessity — (2)  that  this 
structure  being  after  a  heavenly  con- 
ception, or  plan,  or  model,  was  design- 
ed as  an  image  or  type  of  heavenly 
realities,  (see  Ep.  to  Ueb.  chs.  8,  9) — 
and  (3)  that  the  sanctuary  was  of  com- 
paratively recent  origin,  no  more  an- 
cient than  Moses'  time,  and  could  bo 
changed,  as  he  shows  it  had  been. 

45.  To  show  that  the  Temple  ia 
not  necessai'ily  permanent,  this  verse 
glances  at  the  changes  tJhrough  which 
the  tabernacle  or  wilderness  sanctuary 
passed,  until  the  days  of  David,  when 
it  was  superseded  by  the  temple. 
f  That  came  after.  Bather,  Which  also 
our  fathers  having  received  by  succession, 
or  inherited  it,   (from  the  geueratioa 


A.  h.  30-86.] 


CHAP.  ni. 


165 


in  with  Jesus  into  the  possession  of  the  Gentiles,  "^whom  ll 
God  drave  out  before  the  face  of  our  fathers,  unto  the  days  \\ 
of  David. 

46  '  Who  found  favour  before  God,  and  °^  desired  to  find  Ta^lTTz'-^l' 
a  tabernacle  for  the  God  of  Jacob. 

47  ""  But  Solomon  built  him  an  house. 


»Neh.9:24. 

44:2,  4  78:55 
13 :  19. 
Sam.  16.1. 
Sam.  7:1. 
Ps.  89:19. 
ch.  13 :  22. 


Ps.  132:4,  5. 
n  1  Kings  6:1, 
ami  8 :  20. 

1  OUron.  17  :  12. 

48  Howbeit  °the  most  High  dwelleth  not  in  temples  ^ ^'l^^^y^.^^T. 

2  Chrou.  2:6.  ' 
aud  6:  18. 
ch.  17 :  24. 


made  with  hands ;  as  saith  the  prophet, 


that  fell  in  the  wilderness, )  brought  in 
(hither  to  Canaan)  ivith  Jesus  (Joshua) 
into  the  possession  (in  the  taking  pos- 
session, or  at  the  conquest)  of  the  Gen- 
tiles, ^  With  Jesus.  This  is  the  Greek 
form  of  writing  the  name  Joshua  in  the 
Septuagint,  (or  Greek  version  of  the 
Old  Testament  Scriptures,)  and  it 
should  have  been  here  rendered  Josh- 
ua. This  is  also  the  case  in  Heb.  4  : 
8,  and  in  Josephus,  and  in  the  apoc- 
ryphal book  Ecclesiasticus,  Yet  the 
name  of  Joshua  was  originally  Oshea, 
(Numbers  13  :  8,)  meaning  salvation. 
The  reference  here,  of  course,  is  to 
fiiQ  occupation  of  the  promised  laud 
l»y  the  covenant  people,  with  Joshua  as 
their  leader.  In  this  capacity  Joshua 
was  a  type  of  Jesus,  as  Paul  shows  in 
Ihc  Hebrews.  ^  The  Gentiles  —  the 
Canaanites  —  lohom  God  drave  out. 
Though  the  tabernacle  was  brought 
•'into  the  land  which  God  gave  them 
for  a  possession  among  the  Gentiles," 
('Syriac  version,)  it  was  carried  about 
from  place  to  place,  while  God  was 
driving  out  the  Gentiles,  and  so  it  con- 
tinued that  God  had  no  fixed  abode,  but 
only  this  movable  tent  for  His  sanctu- 
ary, until  the  days  of  David. 

III.  Here  Stephen  reaches  the  third 
PEuiOD  in  the  History — the  times  of 
David  and  Solomon,  vss.  46-50. 

46.  David  established  the  worship 
of  God  in  a  fixed  locality,  on  Mount 
Zion,  and  he  was  the  first  to  meditate 
a  more  fixed  structure  for  the  sanctua- 
ry. Wq  found  favor  before  God  —  as 
<'the  man  after  God's  own  heart" — and 
one  greatly  honored,  and  helped,  and 
blessed  by  God.  He  desired  to  find  (ask- 
ed permission  —  sought  leave  to  fiiid 
out,)  (see  Ps.  132  :  5;  2  Sam.  7:4,) 
a  tabernacle  —  oKijvcjua — not  the  word 


for  a  tent,  but  a  fixed  shelter — a  place, 
or  fixed  locality  for  what  has  been  mov- 
able. He  sought  to  build  an  house, 
where  the  ark  that  had  been  carried 
about  in  their  wanderings  and  wars, 
might  be  deposited,  1  Chron.  22  :  7. 
The  inference  is,  that  as  David,  the 
favored  one  of  God,  was  denied  this 
request,  it  was  not  at  all  essential  to 
the  Divine  worship  ;  and  that  God  has 
all  along  exercised  His  sovereign  pleas- 
ure in  the  plan  for  His  sanctuary. 
^  The  God  of  Jacob.  The  covenant 
God  of  Israel,  in  allusion  to  Psalm 
132  :  2-5. 

47.  But  Solomon,  though  inferior  to 
David,  was  allowed  this  privilege,  alto- 
gether according  to  God's  sovereign 
pleasure,  (2  Chron.  6  :  7,  8, )  and  for 
so  long  a  time  the  covenant  people 
were  without  a  temple.  Solomon  was 
indeed  the  Prince  of  Peace,  as  his 
name  imports — under  whose  peaceful 
reign  the  kingdom  of  Christ  was  set 
forth,  (Ps.  72  :  17.)  He  was  the  sou 
of  David,  and  so  he  was  the  type  of 
great  David's  greater  Son.  David 
was  denied  this  privilege,  because  he 
had  been  a  man  of  war,  1  Chron. 
22  :  8. 

48.  Iloivbeit.  Though  Solomon  did 
build  for  God  so  grand  a  sanctuary  as 
that  first  temple  on  Mount  Moriah,  yet 
he  himself  declared  that  this  did  not 
imply  that  any  material  structure 
could  contain  God,  or  that  he  is  con- 
fined to  any  earthly  locality,  1  Kings 
8  :  27.  So  David  in  his  prayer,  1 
Chron.  29:  10-19.  Besides,  the  Gospel 
prophet  Isaiah,  at  the  close  of  his 
prophecy,  looking  foward  to  this  very 
time  of  the  transition  from  Judaism  to 
Christianiti/,  predicted  this  very  chauga 
from  the  temple  worship  to  a  universal 


166 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  30-3Q 


&l8a.  63  •.  <,  2. 
at*.  5:34,35, 
and  i5:l2. 


q  Ex.  32:9,  and 
33 :  ;i. 
Isa.  48 :  4. 
r  Lev.  26:41. 
l>(iul.  10:16. 
Jer.  4:4,  and 
fi:  10,  and  9: 26. 
Ez.  44:9. 


49  P  Heaven  is  my  throne,  and  earth  is  my  footstool ; 
what  house  will  ye  build  me  ?  saith  the  Lord  :  or  what  is 
the  place  of  my  rest  ? 

50  Hath  not  my  hand  made  all  these  things  ? 

51  ^Ye  •! stiftnecked  and  ' uncircumcised  in  hear fc  and 
ears,  ye  do  always  resist  the  Holy  Ghost :  as  your  fathers 
did,  so  do  ye. 


extension  of  the  true  religion,  Isa.  66: 
1,  2.  Paul,  adopting  Stephen's  sen- 
timent and  argument,  uses  similar 
language  in  addressing  the  Greeks  at 
Mar's  Hill,  (ch.  17  :  24.)  Jesus  Christ 
Himself  came  to  be  the  true  and  liv- 
ing Temple — the  personal  residence  of 
God  on  the  earth — which  would  dis- 
pense with  the  stone  structure,  (Mai. 
1:  11.)  So  He  said,  "  Destroy  this  tem- 
ple " — "  speaidng  of  the  temple  of  His 
body."  IT  Place  of  my  rest.  Of  my 
fixed  residence,  2  Sam.  7 :  6. 

50.  Stephen  reminds  them  how  God 
said  by  Isaiah,  that  in  the  nature  of 
the  case  He  could  be  confined  to  no 
material  structure,  for  all  material 
things  were  only  the  work  of  His 
hands.  And  the  prophet,  in  that  re- 
markable passage,  closed  his  predic- 
tions by  prophesying  of  the  abrogation 
of  the  temporary  ceremonial  economy. 
He  even  declared  that  they  who  would 
count  it  essential  and  cleave  to  it  after 
it  was  abolished,  would  be  regarded  by 
God  as  no  better  than  idolaters,  em- 
bracing a  false  religion.  Stephen  thus 
shows  them,  on  the  authority  of  Solo- 
mon and  Isaiah,  that  the  very  doctrine 
he  was  charged  with,  as  a  profanation 
of  the  temple,  had  been  all  along 
taught  in  their  Scriptures,  and  that 
God  had  expressly  disavowed  any  con- 
finement to  any  house  or  place.  Spir- 
itual religion  and  worship  had  been 
always  that  which  God  sought.  Ste- 
phen had  all  along  shown  the  progres- 
sive development  of  God's  plan  in  the 
history  of  the  covenant  people ;  and 
now  he  has  come  to  the  crisis  then 
pending — the  change  in  dispensations 
contemplated  by  the  builder  of  the 
Temple,  by  Isaiah  the  prophet,  aiwi  by 
God  Himself,  as  also  by  Malachi,  the 
iast  of  their  prophets,  (Mai.  3:  3,  4.) 


This  is  the  point  which  he  aimed  at  in 
his  review  of  the  covenant  history. 
This  was  also  the  very  point  in  which 
the  covenant  people  showed  their  blind 
and  pei verse  impiety,  for  they  had 
come  to  cleave  to  the  temple  of  wood 
and  stone  all  the  more  stiffly,  as  they 
raged  moie  vehemently  against  the 
perfect  Temple — the  body  and  Church 
of  Christ. 

51.  Thus  Stephen  launches  out  upon 
the  applicntion  of  all  his  doctrines 
and  arguments.  All  along  he  has  re- 
ferred to  such  rebellions  of  the  people, 
(vss.  9,  26,  35,  39,  &c.)  as  characteris- 
tic of  their  history.  There  is  no  need 
of  supposing  (as  some  have  done)  that 
the  speaker  was  here  interrupted,  and 
thus  was  led  to  this  sudden  change  in 
his  tone  and  to  this  language  of  severe 
rebuke.  He  had  come  to  his  own  time 
and  to  the  practical  matter,  and  now 
he  charges  upon  them,  that  so  far 
from  his  being  the  profaner  of  God'a 
house  and  worship,  it  is  they  who 
have  rejected  God.  ^  Stiff-necked. 
This  was  a  term  often  applied  to  tho 
people  by  Moses  and  the  prophets, 
Exod.  32  :  9 ;  33  :  3-5  ;  and  in  Dent. 
10  :  16,  associated  with  uncircumcisioa 
of  heart.  The  term  is  taken  from  the 
resistance  of  oxen  that  will  not  bend 
their  necks  to  receive  the  yoke,  and 
applies  to  rebellious,  stubborn  people. 
^  Undrcumcised  in  heart  and  ears^ 
means,  heathenish  in  feeling  and  in 
hearing  or  understanding.  As  the 
covenant  people  were  circumcised,  so 
the  uncircumcised  were  aliens  and 
heathen.  Stephen  therefore  charges 
them,  even  the  Sanhedrim,  with  being 
stubborn  and  rebellious  against  God, 
and  aliens  and  heathen  in  thought  and 
feeling — the  veriest  opposite  to  all  that 
they  boasted.     See  Rom.  2  :  29,     ^  Yt 


A.  D.  30-36.] 


CHAP.  VII. 


i«V 


\ 


52  •  Which  of  the  prophets  have  not  your  fathers  perse-  {I  *''^"-  '•'• 
cuted  ?  and  they  have  slain  them  which  shewed  before  of  fs'^i^V.^' **' 
the  coming  of  *the  Just  One;  of  whom  ye  have  been  now  (ch!3?i4!"^*' 
the  betrayers  and  murderers  : 

53  "*  Who  have  received  the  law  by  the  disposition  of  g^l  b -la.^" 
angels,  and  have  not  kept  it.  Heb.2:2. 


do  always.  Stephen  applies  this  charge 
to  the  nation  in  all  their  history,  al- 
ways rebellious,  and  rejecting  God, 
from  the  time  of  Joseph  and  Moses,  as 
he  had  shown.  They  had  rejected  the 
messages  of  the  Holy  Spirit,  1  Thess. 
5  :  19,  20.  They  had,  indeed,  most 
stiffly  cleaved  to  the  outward  form  of 
worship,  but  in  it  all  had  resisted  the 
Holy  Ghost  —  (literally,  to  fall  out  with 
• — withstand) — and  were  now  most  bit- 
terly opposed  to  any  spiritual  ideas  of 
worship.  See  Isa.  63  :  10.  He  had 
thus  far  spoken  all  along  of  their 
fathers — now  he  comes  to  themselves, 
and  charges  them  with  the  same 
unspiritual  and  perverse  feeling  and 
conduct  as  their  fathers  had  shown, 
fl"  As  your  fathers  did,  vss.  27,  35,  39- 
43. 

52.  Which.  This  is  a  strong  mode 
of  declaring  that  they,  as  a  nation, 
were  in  the  habit  of  persecuting  the 
prophets,  so  much  so  that  he  chal- 
lenges them  to  say  which  of  them  they, 
as  a  people,  had  not  persecuted.  See 
2  Chron.  36  :  15  ;  Matt.  21  :  35  ;  23  : 
34-36;  Luke  13:  33.  Jeremiah  utters 
a  similar  complaint  against  the  Jews, 
Jer.  2  :  30.  All  those  who  were  God's 
messengers  to  the  people  and  who 
foretold  of  God's  purposes,  even  to  the 
coming  of  Christ,  they  had  pursued 
with  violence,  so  that  Jesus  ciied  out, 
•'  0  Jerusalem,  which  killest  the  proph- 
ets, and  stonest  them  that  are  sent  unto 
thee,"  (Luke  13  :  34.)  And  this  they 
themselves  were  ready  to  do  with  Ste- 
phen. The  nation  had  slain  them — 
(the  prophets)  —  tvhich  shewed  before 
(foreshowed — predicted)  of  the  coming 
of  the  Just  One.  Their  hostility  to  the 
Holy  Ghost  had  been  shown  in  tJieir 
putting  to  death  those  who  (as  their 
chief  ollice)  foretold  of  Christ  under  the 
previous  dispensation,  a  dispensation 
which    was    altogether    a   shadowing 


forth  of  the  advent  of  Jesus  Christ. 
^  The  Just  One.  "The  Holy  One  anc 
the  Just;"  "the  end  of  the  law  for 
righteousness,"  to  whom  the  law  looked 
forward,  and  who  alone  could  bring  in 
the  perfect  dispensation,  (see  ch.  3  : 
14.)  This  title,  "  ^Ae  Just  One,^'  was 
in  use  among  the  Jews  to  designate 
their  Messiah.  He  is  thus  spoken  of 
three  times  in  speeches  to  the  Jews, 
ch.  3  :  14;  22  :  14  ;  see  Luke  23  :  47. 
Tf  Of  whom.  Of  Jesus  Christ.  Tf  Ye 
have  been.  Literally,  Ye  (emphatic) 
have  now  become  (true  to  your  origin 
and  your  national  character)  the  be- 
trayers— for  this  Sanhedrim  had  been 
instigators  of  Judas  in  his  betrayal. 
Matt.  26  :  14-16.  Stephen  here  charges 
his  judges  with  the  high  crimes  of  be- 
traying and  putting  to  death  Jesus  ;  and 
lays  emphasis  upon  the  term  "  now,'''' 
as  contrasted  with  former  times  ;  and 
"ye  "  as  contrasted  with  their  fathers. 
But  these  had  even  murdered  Him, 
while  their  fathers  had  only  murdered 
the  prophets  who  predicted  Him. 

53.  Our  Lord  argued  in  the  same 
way  for  His  own  defense  and  for  their 
conviction  :  "Did  not  Moses  give  you 
the  law,  and  yet  none  of  you  keepeth 
the  law  ?  Why  go  ye  about  to  kill  me?" 
John  8:19.  ^  Who.  Kather,  ye  loho 
(as  further  explaining  the  case.)  Ye, 
(the  last  of  all  who  ought  so  to  have 
acted.)  Ye,  Jews,  who  have  received 
the  law,  "  to  whom  were  committed  the 
oracles  of  God,"  (Rom.  3  :  2,)  and  yet 
who  had  so  far  fought  against  its  prop- 
er spirit  and  sought  to  defeat  its  end  : 
murdering  Him  who  came  to  be  its  end 
and  fulfillment.  ^  JBy  the  disposition  of 
angels.  Rather,  at  the  orders  or  arrange' 
menis  of  angels.  The  fact  that  the  taw 
was  given  at  Sinai  by  the  agency  of  an- 
gels, is  used  to  exalt  the  honor  conferred 
upon  the  people,  and  to  enhance  the 
guilt  of  their  disobedience.     So  Paul 


168 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  80-36. 


54  IT  *  When  they  heard  these  things,  they  were  cut  to 
the  heart,  and  they  gnashed  on  him  with  their  teeth. 

55  But  he,  y  being  full  of  the  Holy  Ghost,  looked  up 
stedfastly  into  heaven,   and  saw  the  glory  of  God,  and 

Jesus  standing  on  the  right  hand  of  God, 


y  ch.  6:6. 


(Heb.  2:2,)  says,  "for  if  the  law  spo- 
ken by  angels  was  stedfast,"  and  in 
Gal.  3  :  19,  he  speaks  of  it  as  "  ordained 
by  angels  in  the  hands  of  a  Mediator." 
The  same  term  is  used  in  the  latter  in- 
stance as  here,  only  in  the  verbal  form, 
and  here  it  might  read,  "by  the  ordi- 
nance^ communication  or  arrangement 
of  angels."  All  we  know  is,  that  an- 
gels were  ministers  on  that  occasion, 
and  that  some  of  the  solemn  and  im- 
pressive circumstances  were  carried  on 
by  their  agency.  The  trumpets  and 
thunderings  and  other  attendant  dem- 
onstrations may  have  been  due  to  their 
agency.  They  are  spoken  of  as  being 
present  "at  Sinai  in  the  Holy  Place," 
and  the  Lord  as  being  among  them. 
Ps.  68  :  17  ;  see  Deut.  33  :  2,  3.  Their 
agency  may  be  referred  to  where  the 
mount  is  spoken  of  as  that  "which 
burned  with  fire,  with  blackness,  and 
darkness,  and  tempest,  and  the  sound  of 
a  trumpet,  and  the  voice  of  words,"  &c. 
(Heb.  12  :  18, 19.)  This  allusion  to  so 
stupendous  a  demonstration,  angelic 
and  preternatural,  in  their  history,  at 
the  giving  of  the  Law,  when  they  were 
specially  constituted  as  a  nation  chosen 
of  God,  forms  the  most  stirring  climax 
in  the  discourse  of  Stephen,  and  his 
bold  and  earnest  enforcement  of  all 
these  facts  to  show  the  enormity  of 
their  disobedience,  could  no  longer  be 
endured  by  the  Sanhedrim.  ^  Have 
not  kept  it.  "With  all  your  phylac- 
teries."— Bengel.  They  violated  it  in 
seeking  to  kill  Him,  ch.  7  :  13. 

54.  When  they  heard.  Literally,  and 
hearing  these  tilings,  —  especially  vss. 
51-53,  but  rather  as  the  pungent  prac- 
tical application  of  the  whole  discourse. 
T[  Cut  to  the  heart — as  icith  a  saw.  See 
ch.  5  :  33,  Notes.  Tyndale,  "  Their 
hearts  clave  asunder."  Geneva,  "Their 
hearts  burst  for  anger."  They  were 
not  "  pricked  in  their  hearts'^  with  genu- 
liie  conviction,  (as  ch.  2  :  37,)  but  sawn 


through  in  the  most  irritating  and  man- 
gling torture  of  their  consciences  and 
passions,  %  Gnashed  on  him.  Liter- 
ally, gnashed  the  teeth  upon  him.  Wiclif 
has  it,  "  Grenneden  (grinned)  with  teeth 
on  him.''''  This  expresses  their  spite 
and  violence  of  rage,  in  which  they 
gnash  the  teeth  not  only  at  him,  but 
upon  him,  as  if  thej'^  would  seize  upon 
him  with  their  teeth — snapping  at  him, 
like  a  dog  or  beast  of  prey. 

55.  Being  full.  Literally,  He  exist- 
ing, full,  &c.  not  merely  being  filled  at 
this  moment,  but  being  in  this  condi- 
tion all  along,  as  is  mentioned  at  first 
of  him,  (ch.  6  :  5.)  ^  Looked  up.  Rath- 
er, Having  gazed,  or  looked  intently,  into 
the  heaven.  It  is  not  necessary  to  sup- 
pose that  he  was  where  he  could  see 
the  open  sky,  any  more  than  we  are 
to  suppose  that  he  saw  with  his  natu- 
ral eye  into  the  heaven.  But  this  vis- 
ion was  supernaturally  given  to  him. 
He  saw  their  ferocity  and  rage,  and 
with  true  Christian  faith,  he  cast  his 
eyes  upward,  and  fixed  the  eye  of  child- 
like confidence  on  "the  things  above, 
where  Christ  sitteth  at  the  right  hand 
of  God."  (Colossians  8:1.)  f  The 
glory  of  God — the  visible  manifestation 
of  God  as  in  the  Shecinah  —  some  glo- 
rious exhibition  of  God  Himself,  which 
was  granted  to  confirm  the  faith  of  the 
dying  martyr.  See  vs.  2.  See  Matt. 
16  :  27.  ^  And  Jesus  standing.  Some 
of  the  ancient  commentators  under- 
stand this  standing  posture  as  denoting 
Christ's  active  assistance  of  Stephen  in 
thig  extremity,  having  risen  from  His 
seat  for  his  help.  But  it  seems  rather 
to  signify  Christ's  active  office-work  as 
the  Gi'eat  High  Priest,  officiating  for  Hia 
people.  He  is  usually  referred  to  as 
sitting  on  the  right  hand  in  tie  attitude 
of  a  Governor  and  Judge.  (Matt.  26  : 
64;  Mark  16:  19;  Eph.  1  :  20  ;  Heb. 
1:3.)  Reference  may  be  intended  to 
the  vision  in  Zech.  8  :  1,  where  Joshua, 


A.  D.  30-3G.] 


CHAP.  VII. 


IM 


56  And  said,  Behold,  'I  see  the  heavens  opened,  and  if«.V:i8. 
the  *Son  of  man  standing  on  the  right  hand  of  Grod.  aVn.iVis. 

57  Then  they  cried  out  with  a  loud  voice,  and  stopped 

their  ears,  and  ran  upon  him  with  one  accord.  Lukf "flg!^ ' ^'' 

58  And  ^  cast  him  out  of  the  city,  °and  stoned  him:  ^Lev^^i+V^'e. 
and  "^the  witnesses  laid  down  their  clothes  at  a  yoviUgf^^l^^H;^; 
man's  feet,  whose  name  was  Saul.  oh.  8 :  i,  aud  22: 


the  high  priest,  stands  before  the  angel 
of  the  Lord.  He  sees  now  the  Great 
High  Priest  standing  as  the  represen- 
tative of  His  people,  and  they  are  justi- 
fied in  Him.  But  standing  on  the  right 
hand  of  God  denotes  active  office-work, 
and  co-equal  power,  (Ps.  110:  1 ;  5  :  6,) 
as  Mediator,  Intercessor,  Deliverer, 
Redeemer,  Stephen  saw  the  heavens 
open,  ( John  1 :  51,)  not  shut,  and  this 
glorious  Representative  and  Atoning 
High  Priest  assuring  his  confidence, 
and  inviting  his  entrance — standing 
ready  to  receive  him,  as  He  was  actu- 
ally exercising  His  kingly  power  on 
high. 

66,  The  heavens  opened.  This  was 
according  to  the  promise  made  by  our 
Lord  to  Nathaniel,  John  1  :  51,  only 
tHat  here  it  is  "  opened,"  not  merely 
'•open,"  that  he  sees  them  as  if  just 
now  opened  to  his  view  and  for  his  en- 
trance. So  in  Matt.  3  :  16,  at  Christ's 
baptism,  the  heavens*  were  opened. 
*\  The  Son  of  man.  This  title  is  taken 
from  Daniel  7:13,  14,  where  Jesus  is 
prophesied  of  as  seated  at  the  head  of 
the  Universe.  See  also  Ps.  8.  It  is  no- 
where else  in  the  New  Testament  ap- 
plied to  Christ  except  by  Himself:  and 
here  Stephen  uses  it,  repeating  the 
very  words  which  Jesus  Himself  had 
used  before  this  Sanhedrim  when  He 
foretold  His  glorification,  Matt.  26  :  64, 
thus  most  impressively  testifying  to 
them  that  He  who  had  thus  spoken, 
and  whom  they  had  crucified,  was  ac- 
tually exalted  as  He  had  foretold.  He 
also  saw  Jesus  in  His  human  form — the 
glorified  God-man — Mediator — Surety 
and  Judge. 

57.  Cried  out.  Rather,  crying  out, 
with  a  clamorous  shout  and  tumult. 
So  also  it  was  in  the  trial  of  our  Lord. 
Matt.  26  :  64,  65.  TT  Loud  voice  —  great 
voioe.  ^  Stopped  their  ears.  This  may 
15 


have  been  the  people,  but  it  is  more 
likely  to  have  been  the  Sanhedrim 
themselves  who  led  the  way.  See  ch. 
23  :  7-10.  The  language  of  Stephen, 
just  uttered,  was  regarded  as  blasphe- 
my, and  they  stopped  their  ears  to  show 
their  abhorrence  of  such  profane  lan- 
guage, as  they  regarded  it.  ^  Ran  upqn 
him.  Rather,  rushed  upon  him — with 
one  accord — in  a  mob. 

58.  Cast  him  out.  That  is,  in  the  case 
of  a  blasphemer  the  law  directed  that 
he  should  be  stoned  without  the  camp, 
as  an  accursed  thing.  Lev.  24:14; 
Numbers  15  :  35,  36  ;  1  Kings  21 :  31 ; 
compai-e  Heb.  13  :  12.  ^  Stoned  him. 
They  proceeded  to  stone  him  in  the 
manner  prescribed  by  the  law,  though 
this  was  otherwise  an  illegal  and  riot- 
ous proceeding.  The  Jews  had  no 
authority  to  execute  capital  punish- 
ment at  this  time.  John  18:  31.  Yet 
it  would  seem  from  this  instance  and 
the  bloody  persecutions  that  followed, 
that  they  did  put  persons  to  death, 
perhaps  in  the  absence  of  the  governor, 
or  in  a  tumultuous  way,  without  being 
authorized  by  the  Roman  law.  This 
stoning  of  Stephen  must  have  been 
by  an  unlawful  proceeding,  as  there  ia 
no  appearance  of  formal  sentence,  but 
of  summary  violence.  ^  The  witness- 
es. The  law  directed  that  those  who 
bore  witness  against  a  criminal  should 
throw  the  first  stone,  (Deut.  17  : 
7,)  and  if  this,  which  was  very  large, 
did  not  prove  fatal,  then  the  whole 
congregation  should  join  in  the  ston- 
ing. Lev.  24  :  16.  The  law  thua 
compelled  those  who  took  the  respon- 
sibility of  giving  their  witness  against 
a  man  in  a  capital  crime,  to  take  also 
the  main  responsibility  of  inflicting  the 
capital  sentence.  This  was  calculated 
to  make  men  cautious  in  bearing  such 
witness.       The   witnesses   laid    doum 


170 


THE  ACTS  O'F  THE  APOSTLES. 


[A.  D.  80-36 


/Pi.  81:5. 

Luke  23 :  4fl. 
geh.  9:40,  snl 
'20:36,  and  21: 5. 
»  Matt.  5:44. 
Luke  6 :  28,  and 
23:34. 


59  And  they  stoned  Stephen  *  calling  upon  God,  and 
saying,  Lord  Jesus,  ^receive  my  spirit. 

60  And  he  « kneeled  down,  and  cried  with  a  loud  voice, 
*  Lord,  lay  not  this  sin  to  their  charge.  And  when  he 
had  said  this,  he  fell  asleep. 


their  clothes  —  their  loose  outer  gar- 
ments, which  would  be  in  the  way 
of  any  active  exertion,  (Matt.  5  :  40,) 
at  a  young  man's  feet — either  in  to- 
ken of  his  being  stationed  there  as  an 
official  personage — perhaps  the  leading 
antagonist  of  Stephen  in  the  contro- 
versy with  his  synagogue — or  possibly 
fts  a  passing  incident  only,  used  here 
by  the  Spirit  to  bring  first  to  notice 
the  important  character  who  is  soon  to 
figure  so  largely  in  the  history.  The 
term  here  for  "young  man"  is  applied 
to  persons  all  along  from  24  to  40  years 
of  age.  From  ch.  22  :  19,  20,  it  is  in- 
ferred that  he  could  not  have  been 
younger  than  30  at  this  time,  ^  Saul. 
He  was  of  the  tribe  of  Benjamin,  a 
member  of  the  synagogue  of  the  Cili- 
cians,  and  having  been  a  student  of  the 
law  under  Gamaliel,  was  a  noted  doctor 
and  member  of  the  Sanhedrim.  He  was 
high  in  the  confidence  of  the  court,  for 
he  received  a  special  commission  from 
them  to  persecute  the  Christians. 
Some  understand  that  Saul  himself  was 
a  member  of  the  Sanhedrim. 

59.  They  stoned.  They  went  on  to 
stone  Stephen.  This  stoning  seems  to 
have  been  without  the  forms  of  law 
— and  we  find  from  other  passages 
that  the  mob  were  ready  to  take  the 
law  into  their  own  hands,  as  in  the  case 
of  our  Lord,  John  8 :  59  ;  10 :  31,  and 
in  the  case  of  Paul  afterwards,  ch.  21: 
30,  31.  Though  the  witnesses  are  here 
spoken  of,  we  have  no  account  of  a 
formal  trial  and  sentence,  but  only  of 
an  arraignment  with  a  view  to  this,  yet 
terminating  in  a  violent  outburst  and 
furious  execution.  In  John  18  :  31, 
the  Jews  declare  that  they  had  no  legal 
right  to  put  any  man  to  death  :  and 
the  tradition  is,  that  about  forty  years 
before  the  destruction  of  the  temple 
this  right  was  taken  away  by  the  Ro- 
mans. Though  there  was  some  show 
of  law,  it  was  oaly  m  »  ^^teuse,  and 


their  rage  did  not  allow  them  to  wait 
the  formal  process.  ^  Oalling,  i.  e. 
Stephen  calling  upoji  and  saying  (or  in- 
voking, and  saying)  Lord  Jesus.  Of 
course  the  prayer  was  to  the  Lord  Je- 
sus, to  whom  the  petition,  "  receive  my 
spirit,"  is  directly  addressed ;  so  that  it 
is  worse  than  useless  to  supply  an- 
other word,  "God."  The  primitive 
Disciples  are  described  as  "they  who 
call  upon  this  name,"  (ch.  9  :  14-21 ; 
see  22  :  16;  Rom.  10  :  12,)  and  they 
prayed  to  Christ  as  God,  the  searcher 
of  hearts,  ch.  1:  24.  ^  Receive  my 
spirit.  Like  his  dying  Lord,  he  says, 
"  Into  thy  hands  I  commend  my 
spirit,"  (Luke  23  :  46.)  And  what  won- 
der that  he  should  so  pray,  when  he 
saw  the  Lord  Jesus  standing  on  the 
right  hand  of  God,  crowned  with  glory 
and  honor.  So  Paul  afterwards  ex- 
presses himself,  2  Tim.  1:12.  Such  a 
believing  view  of  Christ,  will  alwaya 
encourage  us  to  die  triumphantly. 
While  the  stones  of  the  cruel  persecu- 
tors were  falling  heavily  upon  him, 
and  he  was  mangled  by  the  blows,  he 
sees  his  way  clear  to  the  arms  of  the 
risen  Lord. 

60.  Kneeled  doton.  Literally,  and 
placing  the  knees,  (Ecumenius  remarks 
that  "  Stephen  prayed  even  more  earn- 
estly for  them  than  for  himself— for 
it  would  seem  that  he  prayed  for  him- 
self upon  his  feet,  but  for  his  enemies 
he  prayed  upon  his  knees."  He  may 
have  been  brought  to  this  attitude, 
also,  by  his  failing  strength  —  as  he 
was  just  ready  to  expire.  ][  Lord — 
Jesus,  —  as  in  the  previous  verse. 
^Lay  not — {set  not— place  not) — set  it  nol 
down  as  a  charge  against  them.  This, 
also,  is  after  the  example  of  the  dying 
Lord:  (Luke  23:  34,)  "Father,  for- 
give them."  No  example  of  this  last 
can  be  found  in  common  history.  It 
belongs  to  the  Christian  character  to 
forgive  our  enemies  for  Christ's  sak^ 


A.  D.  36.] 


CHIP.  VIII. 


tn 


CHAPTER    Vlli. 


And  at  2*?^-/' 


1  And  *Sail  was  consenting  unto  his  death, 
that  time  there  was  a  great  persecution  against  the  church 
which  was  at  Jerusalem;    and  ''they  were  all  scattered  *"'•"  =  ^*' 
abroad  throughout  the  regions  of  Judea  and  Samaria,  ex- 
cept the  apostles. 


Some  make  the  word  here  to  mean, 
*»  weigh  not  out  to  them  (or  against  them) 
this  sin."  By  the  Lord,  actions  tire 
■weighed,  2  Sam.  1:3;  Dan.  5  :  27. 
The  Egyptian  symbol  of  justice  and 
judgment  is  a  scale  and  balance,  in 
which  men's  actions  are  weighed. 
^  Fell  asleep.  This,  also,  properly  un- 
derstood, is  the  language  of  Chris- 
tianity, which  reveals  death  as  a  sleep 
to  the  Christian — a  "sleep  in  Jesus," 
John  11  :  11,  12;  1  Cor  11:  30;  15: 
51;  1  Thess.  4  :  14;  5  :  10.  This  is 
not  the  heathen  idea  of  death,  as  a 
sleep  to  the  soul  without  any  awaking 
— but  it  belongs  to  the  assured  hope  of 
the  resurrection  of  the  body.  So  the 
early  Christians  called  their  burial 
places  dormitories — from  which  we  have 
our  word  cemeteries. 

CHAPTER   VIII. 
BOOK  II. 

The  Church  in  its  transition  from 
THE  Jews  to  the  Gentiles. 

Part  I.  Spread  of  Christianity 
heyond  Jerusalem.  ^^  Witnesses 
in  all  Judear     A.  D.  36-40. 

§  12.  Spread  of  Christianity  with- 
out the  Apostles.     Ch.  8  :  1-4. 

The  Church  is  brought  now  to  a  cri- 
sis when  it  is  ready  to  break  through 
its  ancient  banks,  according  to  proph- 
ecy. It  is  in  the  conflict  of  the  king- 
dom of  darkness  with  the  kingdom  of 
light,  that  the  latter  is  to  spread 
abroad.  Now  we  mark  the  advance 
of  the  Church  according  to  the  plan 
indicated  by  our  Lord,  ch.  1  :  8. 
Having  been  "  witnesses  unto  his  name 
In  Jerusalem,  they  are  next  to  be  wit- 


nesses in  all  Judea,  and  in  Samaria,  and 
unto  the  uttermost  parts  of  the  earth.* 
In  the  language  of  Tertullian,  "tho 
blood  of  the  martyrs  is  to  be  the  seed  of 
the  Church."  The  persecution  seems  to 
have  been  aimed  especially  agaipst  the 
deacons,  and  we  find  Philip  going  out 
from  his  charge  in  the  Mother  Church, 
to  act  in  quite  another  capacity,  as  an 
"Evangelist."  The  Apostles,  how- 
ever, remain  behind  in  Jerusalem,  at 
the  very  time  that  the  advancing 
Christianity  is  to  go  abroad  among  the 
nations.  This  indicates  that  for  the 
Jews  distinctively  the  prerogative  ia 
giving  way,  and  the  Judaic  system  is, 
step  by  step,  giving  place  to  that 
which  it  all  along  foreshadowed — call- 
ing for  a  new  Apostolate,  to  the  Gentiles, 
and  bringing  into  use  the  active  work  of 
the  entire  membership. 

1.  This  clause  properly  belongs  to 
the  former  verse.  ^  Saul.  The  nar- 
rative takes  up  the  history  of  Saul, 
and  from  ch.  13,  follows  it  alone. 
^  Consenting.  Not  merely  consented 
to  his  death,  but  was  acting  in  hearty 
concurrence  with  the  murderers,  ap- 
proving their  conduct.  ^  Death — vio- 
lent death  —  murder.  Paul  gives  his 
own  narrative  of  the  case,  ch.  22 :  20 ; 
26  :  10.  t  At  that  time.  Literally, 
in  that  dag.  This  refers  to  that  very 
day  and  date,  and  means  that  there 
was  at  once  a  general  persecution  set 
on  foot.  It  did  not  stop  with  Stephen. 
It  was  not  satisfied  with  his  death,  but 
aimed  at  exterminating  the  hated  sect, 
which  they  saw  to  be  growing  so 
alarmingly.  Tf  The  church.  Here  first  ia 
mentioned  "  the  Church  at  Jerusalem," 
which  now  was  to  become  scattered  so 
as  to  result  in  many  Churches.  Ai 
yet  the  growing  thousands  of  disciples 
constituted  one  Church — the  Christian 


172 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  36. 


Church  at  Jerusalem,  f  They  were  all. 
Literally,  all  were  scattered.  This  only 
denotes  the  general  dispersion,  not, 
however,  meaning  that  all  actually 
fled,  except  the  Apostles,  but  substan- 
tially so — as  we  still  read  of  "the 
Church"  there,  (vs.  3.)  and  of  the 
Disciples  and  brethren,  eh.  9  :  26-30. 
Tf  Throughout  the  regions  [countries)  of 
Judea  and  Samaria — as  is  more  partic- 
ularly narrated  in  the  subsequent  his- 
tory. Tf  Except.  The  direction  of  our 
Lord  had  been,  "when  they  persecute 
70U  in  one  city,  flee  ye  to  another," 
And  it  would  seem  that  the  twelve 
must  have  had  express  direction  from 
God  to  remain  amidst  the  persecutors 
for  an  express  object.  Probably  it 
was  that  they  might  thus  guard  and 
strengthen  the  Mother  Church,  and 
from  this  ancient  seat  of  the  holy  reli- 
gion, might  set  forth  an  example  of  a 
regularly  constituted  Church,  from 
which  the  law  should  go  forth  from 
Zion  and  the  word  of  the  Lord  from 
Jerusalem,  Isa.  2:3;  Micah  4  :  2. 
It  would  seem,  also,  that  henceforth  in 
the  active  extension  of  the  Church 
among  the  Gentiles,  the  old  Apostolate 
is  to  be  cast  somewhat  into  the 
shade  —  and  a  new  Apostolate  is  to 
be  brought  forward — that  of  Paul — 
and  that  Philip,  not  one  of  the  twelve,  is 
to  preach  at  Samaria,  and  that  a  very 
prominent  part,  also,  was  to  be  taken 
by  unofficial  disciples,  who  were  chief- 
ly instrumental  in  gathering  the  first 
Gentile  Church  at  Antioch,  ch.  11  :  19, 
20.  The  snme  reason  that  had  led  to 
a  careful  filling  up  of  the  vacancy 
made  by  Judas,  so  as  to  retain  the 
number  of  twelve  while  the  Church 
was  yet  confined  to  the  Jews,  (ch.  1  : 
21,)  would  now  warrant  this  retiring 
of  the  twelve  to  the  back  ground  in 
the  progress  of  the  Church  among  the 
Gentiles.  They  were  Divinely  appoint- 
ed to  stand  in  the  breach — at  that  post 
of  special  danger  and  duty.  They 
were  charged  with  foundation-work. 
They  had  "^Ae  keys'^  given  them  for 
opening  the  kingdom  to  the  world. 
Their  official  function  was  to  cease  with 
themselves,   upon   the   full   establish- 


ment of  the  Church  among  the  Jewa 
find  Gentiles.  And  this  crisis  of  tran- 
sition required  them  to  remain  at  the 
seat  of  the  ancient  dispensation  as  a 
Divinely  constituted  authority,  to  give 
their  sanction  to  the  new  movement, 
as  at  Samaria,  (ch.  8:14,)  preaching 
the  Gospel  also  in  many  villages  of  the 
Samaritans,  as  Peter  and  John,  (ch. 
8  :  25, )  yet  making  head-quarters  at 
Jerusalem,  and  raissionating  also  (as 
Peter, )  throughoutall  the  Jewish  Chris- 
tian Chur<;hes,  (ch.  9:32,)  imparting 
the  Spirit  also,  and  working  miracles, 
for  the  same  great  object  of  laying 
Apostolical  foundations  for  the  Church ; 
setting  an  example,  also,  of  the  Apostoli- 
cal work  of  preaching  the  Gospel  to  the 
Gentiles,  as  Peter  at  Cesarea,  (ch.  10: 
34,)  and  thus  introducing  the  Church 
of  Christ  to  the  world.  Besides,  they 
take  a  leading  part  in  the  Synod  at 
Jerusalem  for  settling  great  questions 
at  the  outstart,  (ch.  16.)  Now,  how- 
ever, a  vacancy  is  soon  to  occur,  not  aa 
that  of  Judas  by  suicide,  but  by  mar- 
tyrdom, in  the  case  of  James  the  broth- 
er of  John,  (ch.  12:  2,)  and  we  read 
of  no  attempt  to  fill  the  vacancy  as  be- 
fore. Now  it  is  made  to  appear  that 
the  Apostles,  as  such,  were  to  have  no 
successors.  And  when  another  Church 
springs  up,  besides  "  the  Church  at  Je- 
rusalem," viz.  "  the  Church  at  Anti- 
och," we  find  that  this  first  Gentile 
Church  was  planted  without  the  Apos- 
tles. While  it  belonged  to  Peter,  "the 
Apostle  of  the  circumcision,"  to  have  a 
vision  of  "  the  mysterj'  hid  from  ages, 
but  now  revealed  unto  His  holy  Apos- 
tles and  Prophets  by  the  Spirit,"  and 
to  enunciate  with  Divine  authority  the 
great  principle  that  the  Gentiles  should 
be  fellow-heirs,  it  was  reserved  for 
'■'■some  of^^  the  dispersion — "men  of 
Cyprus  and  Cyrene" — to  plant  the  first 
Church  of  Gentile  Christendom  by 
their  "publishing  as  good  rtews  the 
Lord  Jesus" — while  the  Apostolic  Mis- 
sionary, Barnabas,  was  sent  down  thith- 
er by  the  Church  at  Jerusalem  to  re- 
joice with  them  and  join  in  the  good 
work,  and  carry  it  forward  with  Paul, 
the  Apostle  of  the  Gentiles. 


A.  D.  36.] 


CHAP.  VIII. 


17« 


2  And  devout  men  carried  Stephen  to  his  burial^  and  t^^o.^ 


made  great  lamentation  over  him. 


3  As  for  Saul,  '^he  made  liavoc  of  the  church,  entering  9:1,13, 21,  ana 


dch.T:  5&, 


men  and  women,  committed  10,' ti.'"*'^^' 

1  Cor.  15:9. 
Gal.  1 :  13. 
PUn.  3 : 6. 

Tim.  1:13. 
e  Matt.  10:23. 
ch.  11:19. 


into  every  house,  and  halin 
them  to  prison. 

4  Therefore  ®  they  that  were  scattered  abroad  went  every  I 
where  preaching  the  word. 


2.  The  historian  proceeds  now,  in 
passing,  simply  to  note  the  honorable 
uttention  given  to  Stephen's  body,  and 
the  active  persecution  carried  on  by 
Saul.  ^  Devout  men.  These  were 
probably  such  as  were  Simeon  and 
Zacharias,  (Luke  1  :  67  ;  2  :  25,)  pious 
Jews.  They  had  listened  to  Stephen, 
but  were  not  yet  formally  enrolled 
among  the  Christians.  The  foreign 
Jews,  who  attended  the  Pentecost,  are 
BO  called,  ch.  2  :  5.  This  designation  is 
nowhere  applied  to  Christians  as  such.' 
This  incident  shows  that  there  was  a 
class  of  Jews  not  yet  converted  to 
Christ,  who  held  Stephen  in  high  honor 
and  regarded  him  as  innocent.  Among 
such  the  seed  had  been  sown  which 
would  yet  spring  up,  and  be  gathered 
in  by  the  Apostles.  ^  Carried.  Lit- 
erally, joined  to  bear  away,  (to  the 
grave.)  ^  Lamentation.  This  was  a 
strictly  Jewish  practice,  which  the 
Christ,ians  did  not  approve,  and  it 
Btrengtheus  the  inference  that  these 
devout  men  were  Jews.  Literally,  the 
rendering  is,  They  made  a  great  beating 
(of  the  breast)  over  him. 

3.  As  for  Saul.  Literally,  But  (at  the 
same  time,  or  on  the  contrary,)  Saul. 
AVhile  these  pious  Jews  were  bewailing 
Stephen  and  joining  to  give  him  honor- 
able burial,  Saul,  on  the  contrary,  was 
making  havoc  of — literally,  tearing  to 
pieces,  as  a  wild  beast — the  church.  The 
burial  and  the  bitter  persecution  were 
going  on  the  same  day.  ^  Entering  into. 
Rather,  entering,  (as  an  inquisitor,  the 
houses, )  from  house  to  house.  ^  Haling 
— dragging.  The  same  term  is  used  by 
John  of  dragging  the  net  full  of  fishes, 
(ch.  21:  8.)  t  Women.  The  sever- 
ity and  malice  of  the  persecution  are 
here  shown,  that  the  women  were  also 
dragged  to  prison. 

16* 


4.  Therefore.  Rather,  then — so  then 
— connecting  with  vs.  1,  and  continu- 
ing the  narrative  of  the  persecution,  in 
its  results  for  the  spread  of  the  Church. 
^  Went  evergivhere  —  went  throughout — ■ 
went  about  the  districts  named,  vs.  1, 
ch.  11 :  19,  &c.  Tf  Preaching  the  ivord. 
Literally,  Evangelizing  the  word.  Pub- 
lishing it  as  glad  tidings,  good  news. 
This  was  not  mentioned  as  any  official 
preaching,  but  only  such  a  joyful  pub- 
lishing of  the  Gospel  as  belongs  to  all 
true  believers.  Here  first  the  Gospel 
is  called  simply  "the  Word." 

§  13.  Spread  of  Christianity  in  Sa- 
maria, BY  THE  Preaching  of  Phil- 
ip, THE  Deacon  and  Evangelist- 
First  Conflict  of  Christianity 
WITH  Paganism — ^^  Witnesses  in  Sa- 
mana."  Ch.  8  :  5-24. 
The  history  now  reaches  the  actual 
transition  of  the  true  religion  from  Je- 
rusalem to  the  outside  world.  Like 
its  Master  and  Head,  it  "must  needs 
go  through  Samaria."  (John  4:  4.)  As 
our  Lord  passed  from  the  Jews  to  the 
Samaritans,  and  thence  to  the  Gali- 
leans, so  He  commanded  His  Apostlea 
to  do.  (  John  7  :  1.)  This  mixed 
people  formed  the  bridge  between  Jews 
and  Gentiles.  Christianity  must  here 
be  promulged  on  the  way  to  all  nations. 
The  Gospel  was  to  go  abroad  to  the 
ends  of  the  earth  by  way  of  Samaria, 
as  our  Lord  in  His  own  labors  had 
shown.  (John  4  :  3,  4.)  These,  with 
whom  the  Jews  had  no  dealings,  and 
who  were  bitterly  hated  as  a  rival  sect, 
had  nevertheless  a  mixture  in  them  of 
the  ancient  covenant  people,  and  form- 
ed thus  the  connecting  link  to  the  out- 
side world.  This  is  now  the  stepping 
stone  to  the  progress  which  Christ' a 
true  religion  was  to  make. 


174 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  80. 


'•h.«:t.  5  rpj^gjj  'Philip  went  down  to  tie  city  of  Samaria,  and 

preached  Christ  unto  them. 
6  And  the  people  with  one  accord  gave  heed  unto  those  things 
which  Philip  spake,  hearing  and  seeing  the  miracles  which  he  did. 


5.  Then  Philip.  His  work  as  a  dea- 
con in  Jerusalem  was  brought  to  an 
end  by  the  dispersion.  Now  we  find 
him  preaching  (vs.  12,)  and  baptizing, 
and  elsewhere  he  is  called  "the  Evan- 
gelist," (ch.  21:8.)  It  cannot  be  in- 
ferred from  this  that  the  deacon's  office 
as  such  was  to  preach.  1.  Because  it 
is  not  at  all  included  in  the  reasons  for 
their  appointment,  but  the  very  oppo- 
site is  the  case.  Ch.  6:3,  4.  They 
were  appinted  to  serve  tables,  that  so 
the  Apostles  might  give  themselves  con- 
tinually to  prayer  and  the  ministry  of 
the  word,  2.  It  cannot  be  shown  that 
the  other  deacons  preached.  3.  The 
difficulty  is  settled  when  we  find  that  he 
was  an  "evangelist"  as  well  as  a  deacon, 
and  this  office  is  recognized.  Eph.  6  :  11. 
The  term  used  for  Philip's  preaching 
here  is  that  which  is  commonly  used 
of  official  preaching,  though  it  might 
refer  to  that  "evangelizing"  just  be- 
fore spoken  of  as  (xo\\&  by  all  the  Dis- 
ciples. *^  The  city  of  Samaria.  Rather, 
A  city  of  Samaria.  This  is  understood 
by  some  as  meaning  the  city  of  Sama- 
ria, but  in  John,  ch.  4 :  5,  it  means 
more  properly  "a  city  of  Samaria,"  as 
Shechem,  Sychar,  now  Nablous,  be- 
tween Mount  Gerizim  and  Mount  Ebal, 
There  Christ  Himself  had  sown  the 
good  seed,  in  the  conversation  with  the 
woman  of  Samaria  at  the  well  of  Jacob. 
See  Notes  on  John,  ch.  4,  and  Appendix. 
This  people  was  a  mixed  race,  consist- 
ing partly  of  the  Israelites  remaining 
there  after  the  captivity  of  the  ten 
tribes,  and  partly  of  the  Assyrian  col- 
onists sent  there  to  supply  the  place  of 
the  captives;  or,  as  some  think,  they 
were  entirely  heathen,  consisting  only 
of  ihe  Assyrians.  2  Kings  17  :  24.  They 
had  circumcision.  The  Apostles  had 
at  first  been  strictly  forbidden  to  enter 
into  any  city  of  the  Samaritans.  (Matt. 
10:5.)  But  now,  this  was  the  path 
which  Christianity  was  to  take  in  pass- 
ing out  beyond  Jerusalem.     This  peo- 


ple formed  a  connecting  link  between 
the  Jews  and  the  heathen.  And  so 
we  find  a  Hellenistic  Jew,  and  not  one 
of  the  Hebrews,  sent  down  to  them. 
\  Preached  Christ.  As  Philip  is  ex- 
pressly called  an  evangelist  (ch.  21 :  8,  j 
as  well  as  a  deacon,  (ch.  6:  5,)  there 
is,  of  course,  no  propriety  in  supposing 
that  it  belonged  to  the  office  of  deacon  to 
preach  ;  but  that  he  did  this  as  an  evan- 
gelist. Here  the  work  goes  forward, 
not  under  Apostles,  but  an  Evangelist. 
He  preached,  or  heralded  Christ,  an- 
nouncing that  the  Messiah  had  come, 
and  that  Jesus  of  Nazareth  was  He. 
The  Samaritans,  we  find  from  our 
Lord's  interview,  (John  4:25,)  were 
expecting  the  Messiah  as  the  Great 
Prophet  promised  to  come ;  and  though 
they  hated  the  Jews  so  as  to  have  no 
common  dealings  with  them,  and  had  a 
separate  and  rival  worship  on  Mount 
Gerizim,  yet  Chi'ist  Himself  had 
"preached  Christ"  to  them,  and  had 
gathered  the  first  fruits  of  a  harvest 
which  His  Apostles  were  to  reap.  (John 
35,  38.)  Here,  in  the  progress  of  the 
Gospel  beyond  Jerusalem  and  Judea, 
we  find  the  way  opened,  and  the  first 
great  step  taken  in  the  development  of  the 
universal  Christian  Church.  Note.  — 
The  preaching  of  Christ  is  the  sum  of 
the  Gospel  message. 

6.  This  remarkable  success  of  Phil- 
ip's preaching  would  indicate  such  a 
preparation  as  had  been  made  by 
Christ's  evangelizing  work  among 
them.  *^Thepeople — [the  multitude — 
the  mass) — gave  heed — attended  to,  as 
Lydia  did  to  Paul,  when  her  heart  was 
opened,  (ch.  16  :  14,)  and  this  they 
did  ivith  one  accorc?-  generally,  and  with- 
out jarrings.  The  term  here  used  is 
that  so  commonly  employed  in  the 
early  chapters,  seeming  often  to  refer 
to  a  public  assembling.  ^  Those  things 
— the  doctrine  of  Christ  and  his  salva- 
tion. ^  Hearing.  Lit.,  In  the  heari>\g 
— as  they  were  hearing  and  seeing 


A.  D.  36. 1 


CHAP.  VIII. 


17« 


7  Fjf  « unclean  spirits,  crying  with  loud  'voice,  came  ^ ""***=  ^^' 
out  of  many  that  were  possessed  with  them  :  and  many 

taken  with  palsies,  and  that  were  lame,  were  healed, 

8  And  there  was  great  joy  in  that  city. 

9  But  there  was  a  certain  man,  called  Simon,  which 
beforetime  in  the  same  city  ^used  sorcery,  and  bewitched  ^^^-i^^'- 
the  people  of  Samaria,  'giving  out  that  himself  was  some  •«'»•*•  •^• 
great  one  : 

10  To  whom  they  all  gave  heed,  from  the  least  to  the  greatest, 
saying,  This  man  is  the  great  power  of  God. 


7.  For.  Lit.,  For  from  many  who 
had  unclean  spirits,  &c.,  they  came  forth. 
They  were  convinced  by  these  miracu- 
lous proofs,  John  3:2.  ^  Crying — as 
they  did  -when  they  bore  witness  to 
Jesus  us  the  Christ,  the  Son  of  God, 
Mark  3:11;  Luke  i :  41.  Sometimes 
they  cried  out  with  rage,  see  Mark  1  : 
26  ;  9  :  26.  ^  Palsies  — paralyzed. 
Here  two  very  severe  disabilities  are 
distinguished  from  demoniacal  posses- 
sions. This,  and  other  similar  passa- 
ges, disprove  the  theory  of  some,  that 
the  demoniacal  possessions  of  the  New 
Testament  were  nothing  more  than 
diseases. 

8.  Great  joy.  Lit.,  There  became^  or 
came  to  be,  great  joy.  It  was  the  joy 
predicted  by  our  Lord  in  His  charge  to 
the  Disciples,  as  He  looked  forward 
from  His  own  planting  in  Samaria  to 
their  present  reaping,  when  "  both  he 
that  soweth  and  he  that  reapeth  may 
rejoice  together."  See  John  4  :  36,  and 
Notes.  It  was  now  the  beginning  of 
the  joy  of  tabernacles,  at  that  great 
harvesting  of  the  outside  world  that 
was  here  only  initiated.  It  was  joy 
in  believing,  as  a  fruit  of  the  Spirit, 
Gal.  5  :  22 ;  Rom.  15  :  13. 

This  brings  us  to  a  new  feature 
in  the  History — the  first  conflict  of 
Christianity  with  Paga^-ism. 

The  narrative  now  brings  to  view 
the  fact  that  the  kingdom  of  darkness 
is  always  found  rallying  in  opposition 
to  the  kingdom  of  liglit.  And  as  it 
was  with  the  magicians  in  Egypt 
against  M^ses,  so  is  it  yet  with  this 
magician  against  Philip — there  is  a 
Strenuous  effort  to  deatro^  the  good, 


or  to  make  a  trade  of  doing  the  same 
with  their  enchantments. 

9.  Simon.  This  man  is  supposed  by 
Neander  to  be  the  same  as  is  mention- 
ed by  Josephus  ;  but  more  likely,  ac- 
cording to  the  account  of  Justin  Mar- 
tyr, he  was  one  bom  in  Samaria,  who 
studied  philosophy  at  Alexandria,  and 
practiced  magic  arts.  In  the  Apos- 
tolic times  such  sorcery  or  divination 
was  rife  thereabouts,  probably  on  ac- 
count of  the  prevalent  expectation 
that  some  "  great  power  of  God"  was 
to  arise  about  that  time  in  the  East. 
So  at  Ephesus,  (ch.  19  ;  13.)  He  is 
said  by  the  Fathers  to  have  originated 
the  Gnostic  and  other  heresies.  And  so 
Elymas,  (ch.  13  :  6.)  ^  Before  time. 
Lit.,  who  was  there  before  in  the  city — that 
is,  before  Philip's  arrival  there.  He  was 
already  on  the  ground,  and  was  pre- 
occupying the  minds  of  the  people, 
^  Used  sorcery — fiayevuv — practicing 
magic — acting  the  part  of  a  magician 
The  Magi  were  a  class  of  wise  men, 
sages,  philosophers  of  the  East,  Per- 
sians, Chaldeans,  or  others,  as  those 
who  were  led  to  worship  the  infant  Je- 
sus. But  this  Simon,  called  Magus, 
was  rather  a  magician — skillfully 
imposing  on  the  people.  ^  Bewitched. 
Rather,  Confounded — amazed — startle. 
^  The  people.  Rather,  The  nation.  It 
would  seem  that  he  may  have  been  a 
wandering  juggler,  only  not  without 
learning  and  skill.  The  Samaritana 
wnro  looking  for  some  new  revelations 
at  Christ's  coming,  John  4  :  26.  ^  GiV' 
mg  out.  Lit.,  Saying  that  himself  wo* 
some  one  great — some  great  personage^ 
such  as  was  commonly  expected. 

10.  The  people  were  all  giving  at 


17« 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  S«, 


11  And  to  him  they  had  regard,  because  that  of  long  time  he  had 
bewitched  them  with  sorceries. 

12  But  when  they  believed  Philip  preaching  the  things 
fcch.i:3.         ''concerning  the  kingdom  of  God,  and  the  name  of  Jesus 
Christ,  they  were  baptized,  both  men  and  women. 
13  Then  Simon  himself  believed  also  :  and  when  he  was  baptized, 


tpntion  to  Simon,  and  were  believing 
in  him  as  a  sort  of  Incarnation  of  God, 
and  this  on  account  of  his  wonderful 
works,  that  seemed  to  them  preter- 
natural. But  when  Philip  came  for- 
ward and  confronted  all  such  jugglery 
by  working  real  miracles,  they  all  gave 
heed  to  him  in  preference,  (6,  7,  and 
12.)  ^  From  the  least.  So  universal 
waa  the  Buccess  of  Simon's  sorceries, 
in  carrying  away  the  people  of  all 
classes  and  ages.  ][  The  great  power 
of  God.  Whether  this  title  was  drawn 
from  the  philosophy  of  Alexandria, 
which  spake  of  the  Logos,  and  Sophia, 
and  Dunamis,  (the  latter  term  here 
used,)  or  whether,  as  some  hold,  this 
refers  to  the  Samaritan  belief  of  a 
great  angel,  whom  they  called  "  the 
power  of  God,"  is  not  necessary  to  de- 
termine. It  is  plain  that  they  regard- 
ed him  as  some  one  possessed  of  Divine 
power,  somewhat  answering  to  the 
common  expectations  of  the  Messiah. 
It  is  recorded  by  the  Fathers  that  Si- 
mon claimed  to  be  the  Logos,  the  Par- 
aclete, &c. 

11.  Had  repard.  Lit.,  Gave  heed — 
attended  to — the  same  term  as  is  used 
in  vss.  10  and  6.  This  is  here  repeat- 
ed to  give  the  reason  why  they  had,  up 
to  this  time,  been  followers  of  Simon — 
namely,  that  he  had /or  a  long  time 
confounded  them,  (vss.  9,  10,)  and  his 
undisturbed  sway  for  so  long  a  period 
had  established  him  firmly  in  the  pub- 
lic confidence.  Tf  Sorceries.  Literally, 
Magics. 

12.  But.  This  spell,  however,  was 
broken  by  the  arrival  of  Philip.  This 
heathenish  delusion,  under  which  they 
lay,  was  dissipated  now,  by  their  be- 
lief in  Philip  and  his  works  and  doc- 
trines. They  Avere  led  to  distinguish 
between  the  counterfeit  and  the  true. 
^  Preaching.  Lit.,  Evangelizing — pub- 
lishing as  glad  tidings---<^e  things  con- 


cerning the  kingdom  of  God — namely, 
the  ad-vent  of  Christ  to  set  up  Ills 
kingdom,  and  the  principles  of  His 
peaceful  and  spiritual  reign,  (ch.  1:3.) 
The  Samaritans  expected  a  Restorer, 
whom  they  spake  of  as  "the  Saviour 
of  the  world,"  (John  4  :  42.)  ^  The 
name.  His  preaching  was  a  proclama- 
tion of  the  glorious  name  of  Christ 
— "Jesus,"  meaning  Saviour,  and 
"Christ,"  meaning  Messiah,  or  anoint- 
ed. His  Person  and  offices  were  set 
forth,  and  His  Gospel  in  which  He 
makes  Himself  known.  Philip  preach- 
ed the  "iVaTne"  into  which  they  were 
to  be  baptized.  And  now  having  sig- 
nified their  faith  in  "this  Name," 
they  were  led  to  express  and  con- 
fess it  openly  in  the  ordinance  of 
baptism.  ^  Both  men  and  women. 
Unlike  the  rite  of  circumcision,  which 
could  be  administered  only  to  males, 
the  Gospel  ordinance  extends  to  both 
sexes,  as  the  system  is  intended  to  bo 
universal,  and  to  embrace  all  mankind, 
"  where  there  is  neither  male  nor  fe- 
male, but  all  are  one  in  Christ  Jesus." 
Observe. — These  Gentiles,  so  called, 
were  much  more  ready  to  embrace  the 
Gospel  than  the  Jews.  We  shall  note 
this  feature  of  things,  and  while  Christ 
is  all  along  to  be  preached  first  to  the 
Jews,  they  are  the  last  to  embrace 
Him,  and  at  length  they  are  rejected. 
13.  Simon.  Lit.,  And  Simon  also 
himself  believed,  as  well  as  the  multi- 
tude who  were,  up  to  this  time,  his 
followers.  This  is  plain  proof  of  Phil- 
ip's wonderful  works,  that  this  sor- 
cerer, with  all  his  magic  arts,  should 
express  his  belief  in  Philip's  doctrines 
and  powers,  so  far  as  to  make  an  open 
confession  of  Christ's  name.  Of  course, 
there  was  no  real  faith  in  Christ. 
I  Jle  continued.  Rather,  he  xvas  cleav- 
ing  to  him — in  close  discipleship,  adher- 
ing to  him.     Perhaps  his  first  impulas 


A.  D. 


CHAP.  VIII. 


177 


t  Qa.  »ign*  and 
grtat  miraclM, 


te  continued  witi.  Philip,  and  wondered,  beholding  the 
I"  miracles  and  signs  which  were  done. 

14  Now  when  the  apostles  which  were  at  Jeruiialem 
heard  that  Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John  : 

15  Who,  when  they  were  come  down,  prayed  for  them,  jch.  2:38. 
'that  ihey  might  receive  the  Holy  Ghost :  mch.  i9:2. 

16  (For  °*as  yet  he  was  fallen  upon  none  of  them  :  only  "h^^ifssf '^^* 
"  they  were  baptized  in  °  the  name  of  the  Lord  Jesus.) 


o  ch.  10  :  48, 
19:5. 


was  to  coyer  his  defeat  by  this  means. 
Or  he  clearly  saw  that  Philip  was  pos- 
sessed of  wonderful  powers,  which  he 
could  not  command,  and  he  may  have 
hoped  to  get  some  insight  into  the 
secret,  as  he  wondered,  beholding.  — 
Lit.,  And  beholding  the  signs  and  great 
miracles  which  were  done,  he  was  con- 
founded— just  as  others  had  been  by 
his  pretended  miracles,  (vss.  9,  11,) 
where  the  same  word  is  used.  In  Si- 
mon there  was  only  an  apparent  be- 
lieving. It  was  professed,  and  we 
cannot  see  the  heart,  nor  can  we  go 
further  than  a  credible  profession.  It 
is  plain  that  his  was  a  mere  animal 
excitement,  and  no  inward  spiritual 
faith.  He  was  moved  merely  by  the 
signs  and  wonders,  and  he  was  one  of 
those  to  whom  Christ  would  not  com- 
mit himself  as  entitled  to  any  confi- 
dence, (John  2  :  24.)  He  professed 
his  faith  in  a  system  which  he  could 
not  dispute  nor  rival,  hoping  perhaps 
to  make  capital  of  it  in  his  own  way. 

1-i.  The  apostles  which  were  at  Jeru- 
salem. Attention  is  here  called  to  the 
fact  that  the  twelve  were  all  there ; 
and  that  this  is  a  feature  of  affairs  to 
be  noted,  as  before,  (vs.  1,)  and  in  ac- 
cordance with  the  plain  design  of  God. 
Now,  behold,  under  the  Gospel,  the 
Jews  have  dealings  with  the  Samari- 
tans. ^  Samaria.  That  is,  the  Sa- 
maritans— the  people  of  Samaria.  The 
wonder  was  that  they  who  were  so 
h  jstile  and  hateful  to  the  Jews  had  re- 
ceived the  Gospel,  though  at  first 
Christ  himself  had  charged  the  twelve 
not  to  enter  into  any  city  of  the  Sa- 
maritans with  the  Gospel  message. 
Matt.  10 :  5,  6.  They  saw  that  now. 
Indeed,  the  true  religion  had  broken 


over  the  ancient  banks,  and  that  in 
this  passage  of  the  Gospel  to  Samaria, 
a  most  important  event  had  taken 
place  toward  its  universal  progress. 
^ Had  received.  That  is,  joyfully.  ^They 
sent.  This  delegation  of  two  Apostles 
was  plainly  to  give  this  movement 
their  Apostolic  recognition  and  sanc- 
tion as  the  authorized  founders  of  the 
Church,  and  as  bound  to  enter  this 
open  door,  and  to  show  that  the  old 
barriers  between  Jews  and  Samaritans 
were  broken  down  by  this  religion  of 
love.  They  came  to  supervise  the  pro- 
gress of  Christianity  under  Philip. 
1  Peter  and  John.  The  two  Apostles 
who  wrought  the  first  Apostolic  mira- 
cle, (ch.  3  :  1.)  They  who  had  follow- 
ed Christ  to  His  trial,  now  follow  Him 
to  His  reward.  Observe. — Peter  was 
sent  by  the  body  of  Apostles.  Hence 
he  could  not  have  been  chief  or  pri- 
mate, as  the  Romanists  assert.  He 
opened  the  door  to  those  at  Pentecost, 
so  also  here.  This  is  the  last  we  read 
of  John  in  the  Acts. 

15.  When.  Rather,  having  coma 
down.  ^  Prayed.  This  would  seem 
to  have  been  suggested  by  what  they 
saw  on  their  arrival.  This  was  not 
any  exclusive  Apostolic  act,  or  in  ex- 
ercise of  any  special  Apostolic  author- 
ity. It  was  in  virtue  of  their  common 
Christian  office-work  to  pray.  In  vs. 
17,  they  lay  on  their  Apostolic  hands. 
But  they  sought  the  power  of  God 
upon  them — in  extraordinary  spiritual 
gifts.  This  is  what  is  meant  by  their 
receiving  the  Holy  Ghost,  vs.  17. 
\  That — with  this  purport  and  object 
they  prayed. 

16.  This  verse  is  a  parenthesis  in 
the    sense.      For   as  yet.     The   Holjf 


178 


THE  ACTS  OF  THE  APOSTLES. 


■6:i. 


Heb.  6:2. 


[A.  D.  38. 
and  they 


17  Then   Plaid   they  their  hands   on  th( 
received  the  Holy  Ghost. 

18  And  when  Simon  saw  that  through  laying  on  of  the  apostles' 
hands  the  Holy  Ghost  was  given,  he  offered  them  money. 

19  Saying,  Give  me  also  this  power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy  Ghost. 

20  But  Peter  said  unto  him,  Thy  money  perish  with 
38,  and  thcc,  bccause  *»thou  hast  thought  that  'the  gift  of  God  may 
be  purchased  with  money. 


}  Matt.  10  •  8, 
See  2  Kings  5 


rch.  2: 

10  :  45,  and  11 

17. 


Ghost  had  not  yet  fallen  upon  them 
in  any  visible  manifestations,  suck 
as  were  at  Pentecost  and  were  soon 
after  this,  apparent,  (vs.  18.)  They 
seem  generally  to  have  been  converted, 
(vs.  12,)  but  not  to  have  received  the 
extraordinary  gifts  which  were  impor- 
tant to  attest  their  religion  among  un- 
believers. If  Only.  This  is  all,  though 
commonly  the  two  things  went  togeth- 
er. ^  They  were  baptized.  Rather,  they 
stood  baptized,  or  had  gotten  baptized. 
This  was  their  case.  They  continued 
thus  and  no  more,  as  regards  any 
miraculous  gifts,  ch.  9  :  17,  18  ;  10  : 
47;  11  :  17;  19:  5,  6.  *^Inthename. 
Rather,  into  [unto]  the  name — unto  a 
professed  union  with  Him — embrace  of 
His  doctrines,  and  subjection  to  His 
authority. 

17.  Then  laid  they.  This  was  done 
after  prayer,  as  in  ch.  13:3;  and  the 
inference  is  plain,  that  of  itself  it  con- 
veyed no  grace,  but  was  symbolical  of 
a  Divine  impartation  whicli  was  to  be 
expected  in  answer  to  prayer.  It  was 
not  to  do  what  Philip  could  not,  but 
rather  to  give  the  work  their  recogni- 
tion and  sanction,  as  founders  of  the 
Church.  It  was  no  ordinance  of  "con- 
firmation," as  a  completion  of  baptism, 
here  or  elsewhere.  They  received 
miraculous  gifts  —  perhaps  that  of 
tongues,  or  of  working  miracles,  or  of 
prophecy,  as  an  immediate  result  of 
the  laying  on  of  hands. 

18.  Simon  saio,  vs.  9.  The  effects 
were  such  as  could  be  seen,  and  of  course 
the  spiritual  gifts  are  not  here  meant. 
He  had  seen  the  miracles,  and  was  awed 
by  them  into  a  kind  of  outward  belief. 
But  now  seeing  that  this  wonder-work- 
ing powtr  could  be  transferred,  be,  at 


once,  without  waiting  to  present  him- 
self for  this  laying  on  of  hands,  of- 
fered the  Apostles  money — thinking 
that  they  would  make  merchandise  of 
it,  as  he  desired  ta  do,  thus  judging 
the  Apostles  by  himself.  He  evident- 
ly hoped,  by  falling  in  with  this  sys- 
tem, to  make  capital  of  it  in  his  way, 
and  practice  it  only  as  a  higher  sort  of 
jugglery.  *^  Money,  Literally,  Tnoneya 
— probably  a  liberal  amount;  for  he 
saw  how  he  could  make  large  amounts 
by  this  means.  From  this  mercenary 
proposal  has  the  name  of  Simony  been 
applied  to  the  traffic  in  Divine  things 
— as  the  sale  of  livings  in  the  Church, 
and  Church  offices  and  prerogatives 
— though  this  proposal  to  buy  and  sell 
the  Holy  Ghost  is  very  diflFerent. 

19.  To  vie  also — in  common  with 
yourselves,  that  I  may  exercise  the 
gifts  as  you  do.  Tf  That  on  tvhomso- 
ever.  He  wishes  to  purchase  the  pow- 
er of  imparting  these  miraculous  gifts 
to  whomsoever  he  pleased. 

20.  Thy  money.  Literally,  thy  silver 
ivith  thee  be  for  destruction.  This  was 
said  as  the  reply  to  his  impious  pro- 
posal. Rather  than  that  we  should 
entertain  such  a  base  and  heinous 
thought  as  trafficking  in  this  Divino 
gift,  thy  money  and  thyself  be  ac- 
cursed!  See  Dent.  7:26';  Josh.  7: 
15,24.  But  it  is  plain  that  this  was  no 
absolute  imprecation,  but  is  qualified 
by  vs.  22.  "  Repent  therefore,"  &c. 
^  Because.  This  is  the  iniqui  ty— tiat  he 
was  thinking  so  blasphemously  of  the 
Holy  Ghost,  as  to  suppose  and  inti- 
mate by  his  ofiFer,  that  what  was  so 
essentially  a  free  gift,  could  be  pur- 
chased with  money,  and  that  God^i 
free  gift  of  the  Holy  Spirit  sould  be 


A.  D. 


CHAP.  vin. 


171 


21  Thou  Iiast  neithor  part  nor  lot  in  this  matter  i  for  thy  hear* 
is  not  right  in  the  sight  of  God. 

22  Repent  therefore  of  this  thy  wickedness,  and  pray 

God,  *if  perhaps  the  thought  of  thine  heart  may  be  for-  2ThS:*i"! 
given  thee. 

23  For  I  perceive  that  thou  art  in  *  the  gall  of  bitterness,  '  ^^^-  ^''■'^^■ 
and  m  the  bond  of  iniquity. 


bought  with  man's  filthy  lucre — think- 
ing God  to  be  altogether  such  an  one 
as  himself. 

21.  Fart  nor  lot  Thou  hast  neither 
part  (possession)  by  purchase,  nor  by 
lot — by  inheritance  or  free  gift.  You 
neither  got  it  by  buying  nor  by  lot. 
The  Apostle  thus  declares  Simon's  utter 
separation  from  these  Divine  things, 
though  he  had  been  baptized  and  was 
professing  experience  of  them.  ^  In 
this  matter.  Literally,  in  this  word,  or 
interest,  i.  e.  of  the  Holy  Ghost  The 
Apostle  was  Divinely  enabled  to  under- 
stand his  true  character,  as  in  the  case 
of  Ananias  and  Sapphira.  ^  For.  He 
gives  as  a  reason  the  real  state  of  Si- 
mon's heart,  as  he  was  enabled  to  un- 
derstand it,  "  For  with  the  heart  man 
believeth  unto  righteousness."  ^ Right. 
Correct — rightly  disposed.  ^  In  the  sight 
of  Ood.  As  God  sees  it — in  His  pres- 
ence and  estimation. 

22.  Repent  therefore.  Even  for  Si- 
mon, with  all  this  profane  and  blasphe- 
mous suggestion,  there  was  room  for 
repentance.  Hateful  and  horrid  as 
was  his  misconception  of  the  truth,  the 
Apostle  exhorts  him  to  immediate  re- 
pentance. His  awful  state  is  given  as 
the  reason  for  his  repentance  of  his 
wickedness.  Why  it  was  not  allowed 
to  Ananias  and  Sapphira,  we  know  not, 
except  that  their  light  was  greater  and 
tlieir  damage  done  to  the  Church  was 
more  serious.  Theirs  was  pronounced 
"a  lie  unto  the  Holy  Ghost."  This 
was  a  thought  of  the  heart  derogatory 
to  the  Holy  Ghost.  Both  wei-e  under 
the  temptation  of  money.  ^  Of  this. 
Lit.,  from  this  —  calling  attention  to 
this  wickedness  as  an  enormity  to  be 
repented  of  before  God.  \  Pray  God. 
Beseech,  entreat  God.  The  Apostles 
could  not  grant  him  absolution  or  for- 
giveness.    They  neter  claimed  to  4o 


it,  as  their  pretended  successors  pro- 
fanely do.  They  exhorted  Simon  t-o 
pray  earnestly  to  God  for  it ;  and  they 
clearly  intimate  to  him  that  the  result 
lies  with  God  alone,  and  they  could 
not  even  assure  him  that  forgiveness 
would  be  granted  at  his  prayer.  1  If 
perhaps.  This  expression  denotes  un- 
certainty, yet  with  some  ground  for 
expecting  a  favorable  result,  ch.  17  : 
27  ;  Mark  11  :  13.  This  form  of  ex- 
pression was  used,  it  would  seem,  as 
suited  to  Simon's  presumption  that  he 
who  had  thought  that  the  gift  of  God 
could  be  purchased  with  money,  might 
not  think  now  that  it  could  be  pur- 
chased or  earned  with  prayer.  ^  The 
thought — the  device — purpose — including 
all  his  presumptuous  intent,  as  show- 
ing also  the  depraved  state  of  his 
heart. 

23.  For  I  perceive.  Lit,  for  unto 
gall  of  bitterness  and  bond  of  iniquity  I 
see  thee  being.  This  is  given  as  the 
reason  why  he  should  at  once  repent ; 
not  as  though  for  this  sin  alone,  but  to 
repent  as  he  had  not  yet  heartily  done, 
for  all  his  sin.  The  Apostle  was  di- 
vinely enabled  to  perceive  or  see  this  to 
be  the  state  of  his  heart  before  God. 
Steir  takes  it  to  be  the  Apostle's  pre- 
diction of  Simon's  career  in  future. 
^^  I  see  thee  being  for  (becoming)  gall  of 
bitterness,  (to  others  a  poisonous  influ- 
ence,) and  bond  of  iniquity ,  (a  source  of 
iniquitous  combination,  or  a  centre  of 
evil  associations.)"  Butit  is  more  pro- 
bably the  Apostle's  inspired  view  of  his 
present  case.  ^  Gall  of  bitterness.  Thft 
gall,  which  is  the  essence  of  bitterness. 
The  poison  of  serpents  was  regarded 
by  the  ancients  as  seated  in  their  gall. 
The  expression  would  therefore  denoto 
his  natural  and  total  corruption,  Rom. 
3  :  14.  ^  Bond  of  iniquity.  Tyndale  and 
Cranmer  read  it — ''full  of  bitter  gal\ 


180 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D. 


the 


KT.^s'e!" '''■"•      24  Then  answered  Simon  and  said,  'Pray  ye  to 
f^c«r'i3^:'6.     Lord  for  me,   that  none  of  these  things  whicA  ye  hayo 
jam^sk-ie.      spoken  come  upon  me. 

25  And  they,  when  they  had  testified  and  preached  the 
word  of  the  Lord,  returned  to  Jerusalem,  and  preached  the  gospel  in 
many  villages  of  the  Samaritans. 

26  And  the  angel  of  the  Lord  spake  unto  Philip,  saying.  Arise, 


and  wrapped  in  miquity."  This  latter 
clause  has  reference  to  Satan's  power 
over  him,  2  Tim,  2  :  26 — in  the  bond- 
age of  evil  —  taken  captive  by  Satan 
at  his  will.  Simon,  therefore,  was  as 
j'et  unregenerate.  Even  Apostolic  bap- 
tism, we  see,  was  not  regeneration. — 
Josephus  speaks  of  one  Simon  as  a 
magician  after  this ;  and  tradition 
makes  this  Simon  to  have  been  the 
author  of  the  Gnostic  heresy. 

24.  Pray  ye  —  instead  of  myself. 
Having  no  idea  of  prayer  as  a  Chris- 
tian exercise,  and  only  impressed  with 
the  Apostles'  power  with  God,  he  nat- 
urally enough  thinks  their  prayer  will 
avail  more  than  his.  This  is  the  spirit 
also  of  Papal  superstition,  which  de- 
pends on  the  intercession  of  ecclesias- 
tical superiors,  and  is  ready  even  to 
buy  their  prayers  for  money.  ^  That 
no7ie.  Ho  will  have  them  pray,  not 
"  that  the  thought  of  his  heart  maybe 
forgiven  him,"  but  that  the  punishment 
of  his  sin  may  not  come  upon  him. 
He  cares  only  to  escape  the  damage 
he  may  have  incm'red.  All  his  views 
are  mercenary  to  the  last  that  we  read 
of  him,  (1)  Sinners  must  pray  for 
themselves.  (2)  They  must  pray  for 
forgiveness  of  sin,  as  well  as  for  deliv- 
erance from  punishment,  God  would 
have  us  to  be  moved  by  the  terrors  of 
the  Lord,  but  we  must  have  a  sense 
of  sin  such  as  will  lead  us  to  Christ, 
and  make  us  rejoice  in  His  salvation. 

25.  And  they—T\id.i  is,  Peter  and 
John  without  Philip,  ^  When  they  had 
testified.  Literally,  having  testified  — 
borne  witness  to  the  word  of  the  Lord 
— or,  promulgated  it  as  a  witness  or 
testimony.  See  on  ch.  2  :  40.  ^  And 
preached.  Lit.,  having  spoken  the  word 
of  the  Lord.  •[[  And  preached  the  Gos- 
pel, &c.  Lit.,  And  evangelised  many 
village*  qf  the  Samaritans.     J^his  may 


refer  to  their  preaching  on  their  way 
back  to  Jerusalem,  or  to  what  they  did 
after  their  return.  Observe. — Luke 
records  (Luke  9  :  52,)  that  the  same 
John,  on  entering  a  village  of  the  Sa- 
maritans and  being  rejected,  proposed 
to  call  down  fire  from  heaven  upon 
them,  as  Elias  did.  But  one  of  the 
Parables  in  which  Christ  had  best  de- 
lineated Himself,  was  that  of  the  Good 
Samaritan,  who  wrought  good  deeds 
to  ruined  man,  when  bigot,  priest,  and 
Levita  turned  aside  from  him. 

^  14.  Spread  of  Christianity  beyond 
THE  Holy  Land — Ethiopian  Eu- 
nuch —  Ceremonial  Disabilities 
REMOVED.     Ch.  8  :  26-40. 

The  progress  of  Christianity  is  still 
onward,  traveling  in  the  very  path 
marked  out  by  Christ  Himself,  and  in- 
dicated also  by  the  prophets.  Having 
passed  from  Jerusalem  to  all  Judea 
and  Samaria,  it  now  advances  beyond 
the  Holy  Land,  and  takes  another  step 
toward  the  uttermost  parts  of  the  earth. 
Isaiah  had  prophesied  also  of  this  latter 
time,  when  the  devout  Eunuch,  who  had 
been  excluded  as  a  class  from  the  con- 
gregation of  the  Lord,  should  no  longer 
say,  "I  am  a  dry  tree,"  but  should  be 
made  a  member  of  a  great  and  blessed 
family,  (Isaiah  56:  3,  4.) 

26.  A7id  the  angel.  Lit.,  an  angel. 
The  Apostles  having  departed,  this 
Divine  messenger  addressed  Philip. 
The  ministi'ation  of  angels  is  elscAvhcre 
employed  in  the  outset  of  the  Church, 
ch.  5:19;  10:  3;  12:7;  27:23.  This 
occuiTed  in  Samaria.  A  special  com- 
mand was  necessary  for  Philip  to  go  on, 
so  soon  beyond  Samaria.  ^  Arise. 
Rise  up — with  reference  to  going  for- 
ward to  a  further  work.  ^  Go.  Pro^ 
ceed — journey  onward    from  SamarLa» 


A  D.  36.] 


CHAP.  VIII. 


ISl 


and  go  towards  the  south  unto  the  way  that  goeth  down  from  Jem- 
Baleni  unto  Gaza,  which  is  desert. 

27  And  he  arose  and  went:  and,  behold,  *a  man  of  *zei,u.3:itt. 
Ethiopia,  an  eunuch  of  great  authority  under  Candace  queen 
of  the  Ethiopians,  who  had  the  charge  of  all  her  treasure, 
and  y  had  come  to  Jerusalem  for  to  worship,  *       yjoiini2:2o 


f,  Touards  the  south.  This  was  the  course 
which  Philip  was  to  take  to  strike  the 
road  from  Jerusalem  to  Gaza  by  a  short- 
er way  than  through  Jerusalem.  Gaza 
was  about  sixty  miles  south-west  from 
Jerusalem.  It  was  a  very  ancient  city, 
mentioned  in  Gen.  10  :  19,  a  city  of 
the  Philistines,  lying  on  the  confines 
of  Egypt  and  at  the  end  of  the  desert 
route  from  Cairo,  not  far  from  the 
coast,  near  Askelon ;  and  one  of  the 
five  chief  Philistine  cities.  Samson 
carried  away  its  gates.  Judges  16 :  2,  3. 
^  Which  is  desert.  Rather,  it  is  desert, 
or  this  is  desert,  (not  the  desert  one.)  This 
is  added  to  designate  this  particular 
road  that  led  from  Jerusalem  to  Gaza. 
It  may  have  been  added  by  the  angel, 
and  if  so,  it  was  to  describe  to  Philip 
the  road  on  which  he  would  find  the 
eunuch.  Or,  if  inserted  by  Luke,  it 
would  signify  to  the  reader  the  kind  of 
road  where  the  event  occurred,  yet  not 
necessarily  to  distinguish  it  from  other 
roads  thither.  Dr.  Robinson  has  re- 
marked that  one  of  these  roads,  viz., 
through  Wady  El  Musurr  to  Eleuther- 
opolis  and  thence  to  Gaza,  does  pass 
through  desert — that  is,  through  a  tract 
of  unsettled  country  inhabited  only  by 
the  nomadic  Arabs.  It  is  plain  that 
Oaza  is  not  referred  to  as  desert,  since 
it  was  the  road  that  was  to  be  described 
as  the  scene  of  Philip's  labor,  and  not 
the  city ;  and  it  would  be  nothing  to 
the  purpose  in  this  brief  instruction  to 
Philip  to  tell  him  that  Gaza  was  desert, 
since  he  was  not  to  go  to  Gaza  but  only 
to  the  road  that  led  thither.  Besides, 
Gaza  was  not  destroyed  till  about  the 
time  of  the  destruction  of  Jerusalem, 
and  after  the  date  of  this  history. 

27.  Philip  obeyed  the  very  letter  of 
the  command.  If  And  behold.  As 
much  as  to  say,  though  this  road  was 
**  a  desert  one,"  where  he  could  scarce- 
Ij  have  expected  to  meet  an,'^  trayeller, 
U 


behold  this  Ethiopian.  Literally,  a  man 
— an  Ethiopian.  This  country  was  the 
ancient  Gush  of  the  Old  Testament,  and 
corresponds  with  the  district  now  known 
as  Nubia,  together  with  the  adjoining 
parts  of  Abyssinia.  \  An  eunuch.  As 
this  man  was  an  officer  of  state  to  a 
female  sovereign,  it  is  most  probable 
that  this  term  is  intended  to  designate 
a  literal  eunuch.  Throughout  the  East 
it  was  customary  to  employ  such  mu- 
tilated men  as  attendants  of  females, 
and  such  is  the  custom  still.  It  often 
means  a  chamberlain,  or  state  officer, 
and  is  thought  by  many  to  mean  this 
here ;  especially  as,  according  to  the 
law.  Dent.  28:  1,  an  eunuch  was  ex- 
cluded from  the  congregation  of  the 
Lord.  But  it  may  include  both  mean- 
ings. He  was  probably  a  state  officer 
and  an  eunuch,  as  was  often  the  case. 
He  was  also  a  Gentile  proselyte,  as  we 
suppose;  possibly  a  foreign  Jew.  Banm- 
garten  thinks  that  there  is  no  difficulty 
in  supposing  that  so  zealous  a  Gentile 
was  admitted  into  the  congregation  of 
Israel,  even  against  the  letter  of  the 
law,  as  was  indeed  the  case  in  the  in- 
stance of  Ebed-vielech,  the  Ethiopian. 
Jer.  38  :  7-13  ;  39  :  16-18.  But  may 
he  not  have  been  "  a  worshiper  of 
God,"  as  Cornelius  was  "a  devout  man" 
in  that  sense,  though  excluded  by  this 
physical  disability,  as  the  uncircumcised 
Gentiles  were. — This  event  is  intro>luced 
just  here  in  the  history  as  another  impor- 
tant step  in  the  breaking  down  of  the 
old  partition  walls.  It  was  now  to  be 
shown  that  not  only  distinctions  of  na- 
tion, as  in  case  of  Samaritans,  were  to 
be  no  longer  any  barriers  to  admission 
into  the  Church,  but  those  physical 
disabilities  which  had  excluded  per- 
sons under  the  old  economy  were  not 
to  be  a  bar  to  Christian  privileges. 
Isaiah  ^5G  :  3,) foresees  this  very  state  of 
things' when    "the   eunuch  shall  m 


182 


THE  ACTS  OF  THE  APOSTLES 


[A.  I>.  SO. 

the 


28  Was   returning,  and  sitting   in  his  chariot  read  Esaias 
prophet. 

2^  Then  the  Spirit  said  unto  Philip^  Gro  near,  and  join  thyself  to 
Ihis  chariot. 

30  And  Philip  ran  thither  to  him,  and  heard  him  read  the  prophet 
Esaias,  and  said,  Understandest  thou  what  thou  readest  ? 

31  And  he  said,  How  can  I,  except  some  man  should  guide  me '{ 
And  he  desired  Philip  that  he  would  come  up  and  sit  with  him. 


"/onger  say  I  am  a  dry  tree,"  but  shall 
be  introduced  to  higher  household 
relations  in  the  family  of  Christ,  bet- 
ter than  the  relation  of  sons  and  daugh- 
ters. Hence,  he  is  expressly  distin- 
guished by  Isaiah  from  "the  son  of  a 
stranger,"  as  of  a  distinct  class.  1[  Of 
qreat  authority.  A  potentate — an  officer 
of  high  rank  and  power.  ^  Candace. 
This  was  the  royal  name  of  the  Ethio- 
pian queens  in  the  island  of  Meroe,  in 
the  upper  Nile,  as  "  Pharaoh''''  was  the 
name  of  the  kings.  T[  Who  had  the 
charge.  Literally,  who  was  [upon  or) 
over.  \  All  h^r  treasure.  This  is  a 
Persian  term,  applied  to  royal  treas- 
ures. T[  Had  come  to  Jerusalem  to  wor- 
ship— and  from  this  we  infer  that  if  a 
Gentile,  he  was  at  least  a  "devout 
Gentile."  He  had  probably  been  up 
to  one  of  the  great  festivals  at  Je- 
rusalem. ^  Was  returning.  He  was 
on  his  way  home  to  Egypt,  and  the  di- 
rect route  was  then  probably,  as  it  is 
now,  by  way  of  Gaza,  and  the  short 
desert  route  of  twelve  days  to  Cairo. 
Tf  In  his  chariot.  Of  course,  therefore, 
he  had  attendants  suited  to  his  rank. 
Tf  Esaias.  The  prophecy  of  Isaiah. 
He  was  probably  reading  the  Greek 
translation,  as  the  Septuagint  was  com- 
monly used  by  the  Jews  in  foreign 
countries,  and  was  made  in  Egypt. 

29.  The  Spirit.  This  was  more  than 
an  inward  influence.  It  was  a  person- 
al communication,  which  Philip  would 
recognize  as  such  ;  just  as  in  vs.  26, 
it  was  "an  angel  of  the  Lord."  He 
was  conscious  of  being  instructed  by 
the  Holy  Spirit  to  do  this  particular 
thing.  ^  Go  near  and  join  thyself— go 
unto  and  cleave  to  this  chariot.  The 
idea  is  expressed  that  he  should  go  up 
to  the  chariot  and  attach  himstlf  to  it. 


Observe. — Now  that  the  Gospel  is  to 
go  abroad  to  the  world,  the  Spirit  of 
God  appears  prominently  as  the  per- 
sonal Dispenser  of  aflfairs  on  earth. 
It  is  "the  ministration  of  the  Spirit." 
See  John  14  ;  2  Cor.  3  :  8. 

30.  Ean  thither.  Some  suppose  that 
it  was  at  the  junction  of  the  road  from 
Samaria  with  the  road  from  Jerusa- 
lem, that  Philip  came  upon  the  chariot, 
and  was  instructed  at  the  moment  of 
his  coming  in  contact  with  it.  The 
eunuch  had  probably  seen  something 
of  the  persecutions  in  Jerusalem,  and 
heard  of  the  controversies  about  Jesus 
as  Messiah,  and  was  likely  enough 
searching  the  Messianic  passages. 
^  Heard  him  read.  It  was  common  at 
the  East  to  read  aloud  even  in  private. 
\  Understandest  thou.  Literally,  Yea, 
but  knowest  thou  what  thou  readest? 
The  two  verbs  here  used  are  closely 
allied,  one  being  a  compound  form  of 
the  other,  making  it  thus  more  ex- 
pressive. 

31.  How  can  I.  Literally,  for  how 
could  I? — how  would  I  be  able?  It  is  a 
reason  given  to  the  negative  implied 
in  the  question  preceding  ;  and  it  is 
given  in  a  tone  of  humbleness  and 
teachableness.  T[  Guide  me.  Lite- 
rally, lead  me  in  the  way.  Little  did 
he  dream  that  God  was  ready  to  guide 
him  by  "  an  angel,"  and  the  Spirit.  He 
seems  to  intimate  his  hope  that  this 
stranger  may  be  the  very  guide  he 
needs.  Doubtless  the  mind  of  the  eu- 
nuch was  prepared  by  the  same  Spirit 
who  directed  Philip  to  him,  ^  He  de- 
sired. This  is  the  verb  from  which  the 
term  ^^ Paraclete"  is  taken.  It  means 
to  call  to  one's  side  and  aid.  This  re- 
quest shows  plainly  his  desire  t)  knoH 
the  truth,   and  his  anxiety  to  be  in 


A.  D.  SG.] 


CHAP.  VIII. 


188 


32  The  place  of  the  scripture  which  he  read  was  this, 

"  He  was  led  as  a  sheep  to  the  slaughter;  and  like  a  lamb  »i»*-*»:^*' 
dumb  before  his  shearer,  so  opened  he  not  his  mouth : 

33  In  his  humiliation  his  judgment  was  taken  away:  and  who 
shall  declare  his  generation  ?  for  his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of 
rs^hom  speaketh  the  prophet  this  ?  of  himself,  or  of  some 

other  man  ? 

35  Then  Philip  opened  his  mouth,  *and  began 
Bame  scripture  and  preached  unto  him  Jesus. 

36  And  as  they  went  on  their  way,  they  came  unto  a  certain 


dL  me  ct.  is:2a. 


Btructed.  "  Then  shall  ye  know,  if  ye 
follow  on  to  know  the  Lord.  His  go- 
ing forth  is  prepared  as  the  morning." 

32.  The  place.  Now  the  passage  of 
the  Scripture  which  he  was  reading  was 
this — or,  the  section  of  the  Scripture  which 
he  read  was  this.  The  quotation  is  al- 
most word  for  word  from  their  Greek 
version  of  Isa.  53  :  7,  8.  ^|  Ife  was 
led.  That  is,  the  servant  of  Jehovah 
—  the  Messiah  —  as  was  admitted  by 
the  Jews  before  the  coming  of  Christ. 
But  after  Christ  came  they  sought  to 
refer  it  to  divers  persons,  and  to  any 
other  than  Christ.  This  passage  de- 
scribed prophetically  the  voluntary 
Bufferings  of  Christ,  and  not  merely  His 
uncomplaining  submission. 

33.  In  his  humiliation,  &c.  Our  ver- 
sion of  the  Hebrew  is,  "  He  was  taken 
from  prison  and  from  judgment," 
which  might  be  rendered,  ^'from  or 
through  violence  and  punishment,  he 
was  taken  away."  This  is  substan- 
tially the  sense  as  given  here,  while 
the  idea  is  expressed  that  in  the  hu- 
iniliation  (contempt  or  ignominy)  which 
He  suffered,  all  justice  was  denied  Him 
at  His  trial.  T[  And  who  shall  declare, 
&c.  Who  shall  properly  describe  the 
wicked,  "  untoward"  generation  among 
whom  He  lived  ? — the  impiety  of  those 
Jews  who  persecuted  Him  to  the  death  1 
Others  think  it  was  a  call  for  witness- 
es to  His  character  at  the  trial.  Tf  For 
his  life.  Their  wickedness  was  such 
as  to  seek  His  life,  and  not  be  satisfied 
till  it  was  taken  away. 

34.  The  eunuch's  desire  was  to 
know  to  whom  this  passage  referred. 
This  was,  indeed,  th*}  vital  point  in  the 


controversy  of  that  time,  whether  these 
and  such  like  prophecies  referred  to 
Jesus  as  the  Messiah,  or  to  some  other 
person.  The  Jews  had  held  that  they 
referred  to  the  Messiah  before  Christ 
came.  But  when  He  came,  and  they 
were  pressed  with  these  predictions  as 
fulfilled  in  Christ,  they  sought  to  in- 
vent other  applications,  as  to  Isaiah 
and  to  the  Jewish  people.  The  eu- 
nuch asks  if  the  reference  could  have 
been  to  Isaiah,  or  to  some  other  per- 
son. 

35.  Philip,  of  course,  pointed  out 
the  reference  to  Jesus  as  the  Messiah, 
and  went  on  from  this  to  other  passa- 
ges of  the  Old  Testament,  showing  that 
"  the  testimony  of  Jesus  is  the  spirit 
of  prophecy."  Tf  Preached  unto  him. 
Lit.,  Evangelized  to  him  Jesus — preach- 
ed to  him  the  good  tidings  of  Jesus, 
showing  that  Jesus  of  Nazareth  was 
such  an  one  as  the  prophecy  contem- 
plated, and  that  He  was  the  fulfillment 
of  all  these  Messianic  predictions. 
Thus  it  is  that  sincere  inquirers  after 
Divine  truth  will  be  furnished  with 
Divine  helps  suited  to  their  case. 
When  men  are  prepared  by  the  Spirit 
for  the  embrace  of  His  truth,  other 
men  or  means  are  directed  by  the  same 
Spirit,  to  give  them  the  needed  light. 

36.  A  certain  water.  JAiQTuWj,  Soma 
water.  As  the  road  was  *^  desert''  — 
and  for  the  most  part  destitute  of 
water,  their  coming  upon  this  water 
suggests  to  the  eunuch  the  opportuni- 
ty of  professing  his  faith.  But  how 
did  the  eunuch  know  of  baptism  as 
necessary  1  In  the  previous  context 
of  this  verse  which  the  eunuch  wa* 


184 


THE  ACTS  OF  THE  APOSTLEa. 


[A.D.  30^ 


tch   JO: 47. 


t  Matt.  28 :  1», 
Mark  10 :  16. 
if  Matt.  IG  :  18. 
John  6  :  69.  and 
:  35-38,  and  11: 

h.  9 :  20. 

oha4:15, 
jd5:5-I3. 


water :   and  the  eunuch  said,  See,  here  is  water ;  ''  what 
doth  hinder  me  to  be  baptized  ? 

37  And  Philip  said,  "If  thou  believest  with  all  thine 
heart,  thou  mayest.  And  he  answered  and  said,  ^  I  be- 
lieve that  Jesus  Christ  is  the  Son  of  Grod. 

38  And  he  commanded  the  chariot  to  stand  still :  and 
they  went  down  both  into  the  water,  both  Philip  and  the 
eunuch ;  and  he  baptized  him. 


reading,  and  which  Philip  would  be 
led  to  expound,  is  a  distinct  reference 
to  baptism,  and  even  to  the  mode  of  it. 
"So  sliall  He  sprinkle  many  nations," 
eh.  52  :  15.  This  is  a  natural  way  of 
accounting  for  the  eunuch's  request, 
and  Philip  would  not  surely  have  used 
a  mode  contrary  to  that  marked  out 
in  the  prophetic  passage.  Dr.  Thom- 
son of  Syria  says — "  The  Wady  Surar, 
which  flows  during  the  summer,  was 
entirely  dry  in  the  month  of  April,  at 
which  time  the  transaction  took  place, 
[  suppose.  I  know  of  no  brook  on 
the  route  from  Bethshemesh  to  Gaza, 
but  there  maybe  one." — The  Land  and 
the  Book,  p.  310.  T[  See  here.  Lit., 
Lo,  water — as  if  it  was  an  unexpect- 
ed sight.  But  the  means  for  obey- 
ing Christ's  commands  are  found  just 
when  and  where  they  can  be  used. 
Observe. — They  who  truly  believe  in 
Christ  will  seek  to  profess  Christ,  and 
their  faith  in  Him,  publicly. 

37.  Though  this  verse  is  not  found  in 
some  ancient  manuscripts,  it  is  found 
in  others,  and  is  quoted  by  Cyprian,  &c. 
It  may  have  been  very  early  omitted  to 
get  rid  of  its  testimony  against  dela}'- 
ing  baptism,  which  was  becoming  com- 
mon in  the  latter  part  of  the  third  cen- 
tury. Or,  as  others  suppose,  it  may 
have  been  added  for  opposite  reasons, 
or  as  favoring  forms  of  profession  in 
administering  the  Sacrament.  But  in 
either  case,  it  may  be  safely  retained, 
as  teaching  only  what  is  implied  in  the 
whole  narrative,  and  amply  taught  else- 
whore.  Faith  in  Jesus  Christ,  and 
faith  with  all  the  heart,  is  required  of 
any  one  whe  presents  himself  for  bap- 
tism. And  we  are  baptized  in  the 
Name  which  we  profess,  Tf  Jesus  Christ, 
Ste.     This  belief  in  the  Divinity  and 


Messiahship  of  Jesus  was  understood 
as  involving  a  full  profession  of  Christ. 
(1  John  5:1.) 

38.  Commanded.  The  eunuch  com- 
manded the  charioteer  to  stop  the 
chariot.  ^  They  went  down  both  into 
the  water.  The  preposition  here  used 
and  rendered  into,  is  that  which  ex- 
presses motionrto  a  place,  or  direction 
lohither  —  ei^  (unto)  —  and  terminating 
at.  So  in  vs.  40,  "  Was  found  (carried 
away  as  far  as)  at  Azotus."  There 
is  another  preposition  for  express- 
ing rest  in  a  place,  (in — ev)  as  where 
the  angel  went  down  into  (ev)  the 
water.  John  5  :  4.  But  where  it  is, 
"Go  wash  in  (at)  the  pool  of  Si 
loam,"  (John  9:7,)  and  the  washing 
of  the  eyes  seems  referred  to,  it  is  eig. 
If  it  were  intended  to  convey  the  idea 
of  "under"  the  water,  there  is  another 
preposition  which  would  express  it 
(vno.)  The  most  that  is  said  is,  that 
they  went  down  both  unto  or  into  the 
water.  We  may  infer  that  they  both 
entered  into  the  water.  This  was  most 
natural  in  a  country  where  they  wore 
sandals,  and  where  it  was  no  inconve- 
nience, but  a  luxury,  to  step  into  the 
water.  Dr.  llobinson  understands 
that  they  descended  into  the  valley 
where  the  water  was.  But  there  would 
be  no  difficulty  in  supposing  that  they 
both  went  into  the  water  (ankle  deep, 
for  instance,  or  more,)  for  the  greater 
convenience  of  spinnkling  ar  pouring,  in 
the  baptismal  ceremony.  But  it  is  not 
said  that  either  went  under  the  water. 
And  it  is  twice  said  that  both  went  into 
(unto)  the  water.  So  that  if  this  phrase 
teaches  that  one  was  immersed,  it 
teaches  that  both  were  immersed.  The 
terms  here  used  do  not  point  out  at  ail 
the  mode  of  baptism.     ^  Baptized  hir%. 


A.  D.  36.1 


CHAP.  VIII. 


185 


39  And  rfhen  they  were  come  up  out  of  the  water  •  the  I  ^^fngfj  W^ 
Spirit  of  the  Lord  caught  away  Phi'ip,  that  the  eunuch  ^*-^-^^' '^ 
saw  him  no  more  :  and  he  went  on  his  way  rejoicing. 

40  But  Philip  was  found  at  Azotus  :    and   passing  through    he 
preached  in  all  the  cities,  till  he  came  to  Cesarea. 


rUilip  baptized,  not  as  a  Deacon,  but 
118  fui  Evangelist — as  he  preached,  also, 
by  Tirtue  of  this  latter  office,  (ch.  21 : 
6.)  It  is  expressly  repeated  that  both 
"went  downiuto  the  water,"  inasmuch 
as  only  one  returned  to  the  chariot. 

39.  Come  up.  As  we  have  just  re- 
marked, we  may  admit  that  they  both 
•went  down  into  the  water.  That  proves 
nothing  about  the  mode  of  baptism 
any  more  than  their  coming  out  does. 
The  most  that  can  be  made  of  the 
terms  here  used,  is  that  "  they  came  up 
from  [ox,  out  of)  the  water  ;'^  but  with 
a  reference  to  the  previous  expression. 
As  opposed  to  ev,  it  would  signify 
out  of —  as  opposed  to  Etg,  it  means 
from  ;  yet  carrying  with  it  the  idea  of 
coming  from  immediate  contact  with 
the  water,  yet  not  at  all  of  coming 
from  under  the  water.  T[  Caught  away. 
It  is  plainly  implied  here,  that  this 
was  a  miraculous  removal  of  Philip 
by  the  Divine  Spirit.  It  is  surely  not 
a  m'drc  impression  on  the  mind,  or  a 
passing  impulse,  that  is  here  intended. 
It  indicates  a  personal  seizure,  as  in 
divers  other  passages.  It  may  have 
Doen  so  ordered  for  the  purpose  of  con- 
firming^ the  eunuch's  faith  by  miracle. 
Bi;nil.'ir  instances  may  be  found  in  1 
Kings  18  :  12;  2  Kings  2:  16;  Ezek. 
3  :  12  ;  8  :  3.  Though  the  eunuch 
saw  him  nc  more,  he  did  not  go  in 
search  of  him,  but  was  so  filled  with 
pleasure  and  satisfaction  with  what  he 
had  learned  of  Christ,  that  he  ivent 
on  hii  loay  rejoicing.  Bengel  says  that 
•^b}-  a  like  mode  of  transit,  one  or  two 
of  the  Apostles  maj"-  have  reached  even 
Aj^erica,  if  no  other  way  Avas  open  to 
tlicm."  Observe. — (l)Thesarae  Spirit 
who  expressly  directed  Philip  to  take 
that  road,  caught  him  away.  (2) 
Those  v/ho  have  truly  found  Christ, 
ruve  peace;  and  can  rejoice  in  Him, 
and  go  on  their  way  rejoicing,  even 
though  they  may  have  lost  their  hu- 


man  teacher.  *'  Who  then  is  Paul, 
and  who  is  Apollos,  but  ministers  by 
whom  ye  believed,"  (1  Cor.  3  :  5.) 
(3)  The  Abyssinians  hold  that  their 
Church  was  founded  by  this  convert, 
whom  they  name  Indich.  That  Church 
is  said  still  to  retain  an  orthodox  con- 
fession of  faith.  Neander,  p.  89,  and 
note. 

40.  The  language  nere  shows  plain- 
ly that  a  mii'acle  was  wrought,  and 
that  Philip,  who  was  caught  up  on  the 
road  to  Gaza,  was  found  at  Azotus, 
thirty-four  miles  north,  not  in  any  or- 
dinary way  of  travel,  but  as  the  result 
of  this  miraculous  conveyance.  ^  At. 
He  was  found  (carried  away)  unto — as 
far  as — Azotus.  ^  Azotus — Ashdod — 
a  seaport  between  Gaza  and  Joppa,  of 
some  importance  on  the  Philistine 
coast.  It  now  is  called  Usdud.  It 
was  one  of  the  five  capital  cities  of  the 
Philistines,  Josh.  13  :  3  ;  1  Sam.  6  : 
17.  It  was  famous  for  the  idol  Dagon. 
^  To  Cesarea.  The  road  led  through 
Ekron,  Ramah,  Joppa  and  the  plain  of 
Sharon,  to  Cesarea.  In  this  city  the 
Roman  procurator  of  Judea  resided. 
It  was  named  from  Augustus  Caesar,  in 
whose  honor  it  was  built  by  Herod. 
It  lies  on  the  sea  coast,  about  sixty 
miles  north-west  of  Jerusalem.  It 
was  chiefly  inhabited  by  Gentiles. 
Philip  seems  to  have  made  this  city 
the  centre  and  head-quarters  of  hia 
missionary  work.  He  is  mentioned 
only  once  after  this,  and  then  he  ia 
still  at  this  same  city,  and  Paul  is  en- 
tertained by  him  in  the  bosom  of  his 
family.  Ch.  21 :  8.  We  visited  tke  ruins, 
which  consist  of  a  solid  mole  of  stone 
work,  andl^roken  columns  standing  and 
lying  about  the  shore,  with  no  solitary 
inhabitant.  Observe.-  (1)  The  eunuch 
made  use  of  all  the  means  furnished 
him  under  the  Old  Testament,  and  in 
their  use  he  -was  blessed  with  a  discov- 
ery of  Christ.     (2)  Reading  the  Sflrip* 


im 


THE  ACTS  OF  THE  APOSTLES. 


[A.  I   87 


CHAPTER    IX. 

»l\:i:n.  1    And   *Saul,    yet   breathing   out   threatenings    and 

1  Tim.  1.13.      slaughter  against  the  disciples  of  the  Lord,  went  unto  the 
high  priest. 


tures  with  humbleness  and  teachable- 
ness, was  blessed  with  a  fuller  rev- 
elation. (3)  The  Scriptures  contain 
the  perfect  warrant  of  a  sinner's  hope 
■ — Faith  credits  and  relies  on  it.  (4) 
Obedience  to  God  in  the  most  dark  and 
difficult  things,  results  here  in  Philip's 
being  caught  away  somewhat  like  Eli- 
jah, in  a  chariot  of  God.  "Blessed 
be  God,"  says  Burkiit,  "for  the  minis- 
try of  His  holy  angels." 

CHAPTER  IX. 

g  15.  Conversion  and  Call  of  Saul 
OF  Tarsus. — His  First  Visit  to 
Jerusalem  —  A.  D.  37-40.  Damas- 
cus.    Ch.  9 :  1-30. 

The  Gospel  has  now  been  introduced 
to  the  half-ivaij  Gentiles,  by  the  labors 
of  Philip  at  Samaria,  and  to  the  Ethi- 
opian who  was  also  an  eunuch.  But 
these  instances  seem  to  be  given  rather 
Bs  signs  of  the  glorious  future ;  as  hints 
of  what  was  shortly  to  come  to  pass. 
We  are  brought  now  to  the  immediate 
preparation  for  the  actual  introduction 
of  the  Church  to  the  Gentile  world. 
In  order  to  this,  a  new  Apostle  was  to 
be  raised  up,  to  be  specially  commis- 
sioned to  the  Gentiles,  and  to  have  the 
ordering  and  care  of  the  Gentile 
Churches.  This  history  is  given,  vss. 
1-30.  At  the  same  time  it  is  to  be 
shown  that  the  same  crisis — the  perse- 
cution of  Stephen — which  first  brought 
Saul  to  view,  the  future  Apostle  to  the 
Gentiles — resulted,  also,  in  the  disper- 
Bion  of  the  Jewish  Christians,  and  the 
establishment  of  Christian  Churches 
among  the  Jews  in  different  parts  of 
Judea,  under  Peter.  These  two  as- 
pects of  affairs,  are  given  together  in 
order  to  a  comprehensive  view  of  this 
juncture.  Though  the  Gospel  is  to  go 
to  the  Gentiles,  yet  the  Jews  are  not  to 
be  syerJooked.     Peter's  labors  are  re- 


corded as  successful  in  that  direction, 
while  the  new  Apostolate  of  Paul  is 
to  be  raised  up  for  the  new  and  wider 
field.  It  will  soon  appear  that  the 
Gentiles  are  not  to  come  into  the 
Church  through  the  door  of  Judaism 
— and  that  the  Jewish  Christian  Church 
here  noted,  is  not  the  type  for  the 
great  universal  Church  of  the  future. 
In  the  subsequent  chapter,  (10,)  Cor- 
nelius is  to  be  brought  forward  as  the 
first  formal  instance  of  a  Gentile 
brought  into  the  Church  without  pass- 
ing through  the  door  of  Judaism. 

1.  The  narrative  now  having  given 
the  immediate  fruits  of  the  dispersion 
in  the  labors  of  Philip,  starts  from  the 
same  point  (ch.  8:  3,)  to  give  the  dif- 
ferent part  which  Saul  takes  in  the 
dispersion.  He  had  already  been  in- 
troduced as  making  havoc  of  the 
Church,  (8  :  3,)  and  now  he  is  pre- 
sented to  us  as  still  animated  with  the 
same  ferocious  purpose.  ^  Breathivg 
out.  Rather,  breathing.  This  was  his 
spirit.  As  we  say  of  a  man,  his  words 
"  breathe"  love  —  this  is  the  spirit  of 
his  language.  So  here  Saul,  in  every 
word  and  action  breathed  nothing  but 
ferocity.  ^  Threatenings.  Rather, 
threatening — fierce  menacing,  (in  malice 
and  rage. )  If  Slaughter — murder.  This 
is  what  he  breathed.  Every  breath 
was  full  of  threat  and  intent  of  murder. 
Those  against  whom  he  so  violently 
raved  are  noted  as  "  the  disciples  of  the 
Lord" — the  followers  of  Jesus  Christ — 
Christians.  In  this  spirit  he  went, 
(literally,  going  di^  of.  his  own  motion.) 
][  To  the  high  priest — the  president  of 
the  Sanhedrim  at  Jerusalem,  who  was 
the  supreme  officer  of  the  highest  reli- 
gious court  of  Judea,  and  whose  eccle- 
siastical authority  extended  even  "  to 
strange  cities,"  as  Damascus.  It  wa.<» 
probably  Theophilus,  the  brother  and 
successor  of  Jonathan,  successor  of  Cai 
aphas. 


A.  D.  87] 


CHAP.  IX. 


187 


2  And  desired  of  him  letters  to  Damascus  to  tlie  syna- 
gogues, that  if  he  found  any  f  of  this  way,  whether  they  l^J;  ^^*^' 
were  men  or  women,  he  might  bring  them  bound  unto  ^**°''' "  =  •'*' 
Jerusalem. 


2.  Desired.  This  shows  the  zeal  of 
Saul  in  this  persecution — that  heprai/- 
ed  of  him  (literally,)  letters — namely, 
official  dispatches — letters  of  authority 
aud  commission  to  this  work — in  the 
name  of  all  the  Sanhedrim,  ch.  22  :  5. 
^  Damascus.  This  most  ancient  city, 
the  capital  of  Syria,  known  as  early  as 
the  time  of  the  Patriarchs  and  "Elea- 
ser  of  Damascus,"  (Gen.  14:  15,)  was 
inhabited  by  large  numbers  of  Jews, 
as  well  as  Greeks  and  Syrians.  The 
Jewish  interest  was  so  extensive  there 
as  to  warrant  the  deputation  of  such  an 
one  as  Saul  to  look  after  it,  especially 
when  so  many  Jewish  Christians  were 
escaping  thither  to  carry  the  leaven  of 
their  Gospel  principles.  It  is  about 
five  to  six  days'  journey,  or  one  hun- 
dred and  thirty  miles  north-east  of  Je- 
rusalem. We  came  upon  it,  after  a 
hot  journey  on  the  desert  plain  which 
borders  it  from  the  south.  From  seeing 
here  and  there  an  oasis,  one  vast 
ocean  of  verdure  broke  upon  our  view 
in  that  surrounding  wilderness ;  and 
Boon  we  came  upon  the  thick  foliage — 
the  bowers  of  trees  and  the  rich  lawns 
which  skirt  the  city.  And  soon  in  the 
gardens  and  vales  we  saw  the  secret  of 
all  this  verdure  in  the  rushing  streams 
of  the  Barrada,  or  Pharphar,  which  irri- 
gate the  plain.  The  city  is  built  chiefly 
of  stone,  stuccoed,  has  two  hundred 
and  fifty  thousand  inhabitants,  of  whom 
seventy  thousand  are  Christians  of  the 
Greek  and  Syrian  Churches.  The 
mosques,  with  their  glistening  domes 
and  spindling  minarets,  give  a  very 
picturesque  view  to  the  city.  The 
English  Hotel  is  in  the  street  which  is 
yet  called  "Straight,"  (vs.  11.)  The 
bazaars  are  extensive,  and  supplied  by 
caravans  with  the  richest  goods  from 
Persia  and  India.  The  walls  of  the 
city  are  massive,  but  have  been  severe- 
ly battered  in  the  assaults  of  Ibrahim 
Pasha  aad  others.  Some  of  the  dwell- 
lDg»  of  very  wealthy  Jews  were  \1sited 


by  us.  As  it  was  the  season  of  Pass- 
over, we  found  the  inmates  in  their 
richest  dress — ladies  glistening  with 
diamonds — the  men  reading  their  Psal- 
ters. We  endeavored  to  tell  in  He- 
brew our  route  from  Jerusalem,  and 
our  object,  nation,  &c.,  and  were  well 
received.  The  female  porteress  (John 
18  :  17,)  showed  us  in  and  out  for  a  cus- 
tomary fee.  Josephus  speaks  of  ten 
thousand,  and  of  eighteen  thousand  Jews 
being  massacred  at  diflFerent  times  in 
insurrections  while  Nero  was  Emperor. 
The  houses  are  built  in  the  oriental 
style  —  an  open  square  —  a  small  door 
in  the  street-wall  opening  to  the  vesti- 
bule leading  to  the  court,  in  which  is 
a  fountain,  with  trees  planted  round  it. 
If  To  the  synagogues.  These  were  the 
strongholds  of  the  Jewish  religion, 
and  their  officers  would  be  ready  to 
aid  in  such  an  exterminating  work. 
The  presidents  of  the  synagogues 
would  acknowledge  the  orders  of  the 
Sanhedrim,  and  the  Ethnarch  would 
allow  their  authority  in  religious 
matters.  The  city  was  subject  to 
the  Romans  under  Pompey,  B.  G. 
64,  but  we  find  it  in  the  hands  of  Are- 
tas,  king  of  Arabia  Nabatea,  shortly 
after  this  time.  ^  Of  this  way.  Lit., 
any  who  were  of  the  way — the  Chris- 
tian way — of  thinking  and  living,  Ps. 
67  :  3,  or  of  salvation,  ch.  16  :  17. 
T[  Men  or  women.  It  is  thrice  repeated 
that  Saul's  bitterness  was  such  that  he 
included  even  the  women  in  his  search 
and  severity,  ch.  8  :  12,  ^  Bound. 
Julius  Csesar  and  Augustus  decreed  that 
the  Sanhedrim,  as  the  highest  court 
among  the  Jews,  should  have  authority 
in  religious  matters,  to  bring  Jews 
from  foreign  cities,  for  trial  at  Jerusa- 
lem. Biscoe,  ch.  6,  part  2.  Saul  must 
have  had  a  large  escort,  for  such  a 
purpose.  The  Romans  permitted  these 
outbreaks  for  political  reasons,  as  in 
the  case  of  Christ  and  of  Stephen  ;  and 
so  it  occurred  that  Jews  and  Gentilei 


188 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  37 


eh.  22:6, 

»nd  26  :  12. 
1  Cor.  15:8. 


cMjftt.  25:40, 
ko. 


3  And  *as  he  journeyed,  he  came  near  Damascus  .  and 
suddenly  there  shined  round  about  him  a  light  from 
heaven  : 

4  And  he  fell  to  the  earth,  and  heard  a  voice  saying 
unto  him,  Saul,  Saul,  "why  persecutest  thou  me? 

5  And  he  said,  Who  art  thou,  Lord  ?     And  the  Lord 


conspired  against  both  the  Master  and 
His  followers.  There  were  Christiana 
there  from  Pentecost  probably,  and 
from  Stephen's  persecution,  vs.  13. 

3.  This  account  of  Saul's  conversion 
given  by  Luke  agrees  in  substance 
with  the  two  other  accounts  given  by 
Paul  himself,  ch.  22  :  1-6  ;  26  :  9-18. 
^  As  he  journeyed.  Lit.,  In  the  act  of 
journeying  it  occurred  that  he  drew  near, 
&c  He  probably  traveled  by  the  route 
which  is  yet  taken,  and  which  we  took, 
by  way  of  Tiberias,  Cesarea  Philippi, 
&c.  ^  Shined  around.  Lit.,  Flashed 
around  (as  lightning.)  Paul  further 
states  that  it  was  at  mid-day,  and  that 
it  shone  above  the  brightness  of  the 
sun.  Of  course,  it  could  not  have  been 
mere  lightning,  as  some  would  try  and 
maintain  in  order  to  escape  the  mira- 
cle. The  spot  was  pointed  out  to  us 
by  our  guide,  where  tradition  has  lo- 
cated it,  not  far  from  the  Jerusalem 
gate.  And  over  the  gate  is  a  window 
built  in  the  wall,  like  that  from  which 
Paul  was  afterwards  let  down  in  a  bas- 
ket, (vs.  25.)  ^  A  light.  This  is  never 
the  expression  used  to  describe  light- 
ning, but  it  denotes  "  the  glory  of  the 
Lord" — the  Shechinah  or  visible  sym- 
bol of  the  Divine  Presence.  Stephen 
saw  it,  ch.  7  :  55. 

4.  Fell  to  the  earth.  The  general 
supposition  is  that  he  was  on  horse- 
back, and  this  language  would  agree 
with  that  opinion.  Besides,  it  would 
be  fair  to  infer  that  he  would  make  all 
haste  in  his  pursuit.  Such  vivid  im- 
pressions of  the  Divine  glory  have 
brought  others  to  the  ground,  Daniel 
10:  8;  Job  42  :  5,  6;  Rev.  1  :  17. 
TI  Heard  a  voice.  That  is,  he  heard 
the  words  as  afterwards  given,  though 
these  words  were  for  him  only,  and  it 
was  part  of  the  miracle  that  those  who 
Were  with  him  heard  not  the  voice  but 
gaw  the  light,  ch.  22  :  9.     This  voice 


spake  in  the  Hebrew  tongue,  ch.  26  : 
14.  f  Saul.  "  It  is  a  remarkable,  un- 
designed coincidence,  that  the  form 
2aoi)A  should  have  been  preserved  in 
this  account,  and  rendered  in  Greek 
in  the  translation  of  Saul's  speech  in 
ch.  22." — Alford.  ^  Why  persecutest. 
This  agrees  with  our  Lord's  descrip- 
tion of  the  final  judgment.  "  Inas- 
much as  ye  did  it  unto  one  of  the  least 
of  these  my  brethren,  ye  did  it  unto 
me,"  (Matt.  25  :  40;)  Isa.  63  :  9 ; 
Zech.  2  :  8.  Jesus  here  appeared  to 
Saul  doubtless,  (vss.  17,  27  ;  26:  16,) 
for  here  he  "saw  the  Lord,"  (1  Cor. 
9:1,)  and  this  revelation  to  him  of  the 
great  truth  that  Christ  and  His  mem- 
bers are  one,  and  that  the  Church  is  Hia 
body,  deeply  impressed  him,  so  that 
he  afterwards,  in  his  Epistles,  especial- 
ly insists  on  this  doctrine,  (Eph.  1:8; 
1  Cor.  12  :  6.)  There  is  a  plain  simi- 
larity in  the  appearing  to  Stephen  and 
to  Saul.  Saul  heard  Stephen's  words 
and  esteemed  them  blasphemy,  (eh.  7  : 
50.)  He  now  beholds  the  sight,  and 
probably  associates  it  at  once  with  the 
death  of  Stephen,  and  feels  alarm. 
Observe. — (1)  How  tender  is  this  ex- 
postulation. How  it  opens  the  heart 
of  Christ  toward  His  people,  identify- 
ing Himself  with  them  as  afflicted  in 
all  their  affliction,  (Isa.  63  :  9 ;  Zech. 
2:8;  Matt.  25  :  40,)  and  toward 
the  persecutor,  stooping  to  reason  with 
him  as  to  "wAy"  he  so  treats  Him. 
(2)  Saul's  conversion  was  not  miracu- 
lous in  any  such  way  as  to  dispense 
with  means — the  truth  was  preached 
and  urged,  and  motives  were  pre- 
sented. 

5.  Who  art  thou  ?  This  is  the  lan- 
guage of  surprise.  Already  he  knew 
enough  to  indicate  who  He  was.  The 
point  of  his  exclamation  was  this,  la 
it  so  ?  Can  it  be  that  this  Josus,  lately 
crucified  and    buried,   is   alive   and 


A.  D.  87.] 


CHAP,  IX. 


183 


^■Urif  «Lake,  3:10. 
y*^^^  oh.  .i :  37,  and 


8aid,  I  am  Jesus  whom  thou  persecutest :  *«  ts  hard  for  ^  *"'  =  '• 

thee  to  kick  against  the  pricks  i' 

6  And  he  trembling  and  astonished  said,  Lord, 
wilt  thou  have  me  to  do  ?     And  the  Lord  said  unto  him,  ^'^•^^ 
Arise,  and  go  into  the  city,  and  it  shall  be  told  thee  what 
thou  must  do. 

7  And    'the    men    which    journeyed    with    him 
speechless,  hearing  a  voice,  but  seeing  no  man. 


clothed  with  Divine  power  ?  Hence 
he  acknowledges  Him  as  '^Lord.'* 
^  /  am  Jesus.  Christ  at  once  reveals 
Himself  to  the  terrified  man.  His 
fears  were  powerful  with  him.  But 
this  name  "Jesus"  was  more  than  a 
mere  surname.  It  was  significant.  It 
meant  Saviour.  Christ  revealed  Him- 
self here  not  as  anointed,  (Messiah — 
Christ,)  but  as  Saviour.  This  is  His 
grace  even  to  His  persecuting  foes. 
And  so  at  once  the  persecution  is  set 
in  contrast  with  the  grace.  Besides, 
this  Jesus  was  the  one  lately  put  to 
death.  Is  He,  indeed,  risen?  If  so, 
this  seals  His  commission  and  claims. 
If  so,  then  Saul  sees  himself  condemn- 
ed at  the  bar  of  God,  and  struggling 
against  his  Almighty  Friend  and  Sa- 
viour If  It  is  hard — painful.  How 
tender!  He  says  not,  It  is  hard  for 
thee  to  do,  but  it  is  hard  for  thee  to 
bear.  Not,  "It  is  hard  for  me,"  but 
"  It  is  hard  for  thee.''  What  pity  for 
His  enemies  !  ^  Pricks — goads.  Sharp 
iron  points  with  which  the  rods  or 
staves  were  armed  for  driving  oxen. 
The  more  one  kicks,  like  a  foolish 
and  fractious  animal,  against  these 
sharp  spikes,  the  more  must  he  be  la- 
cerated. This  expresses  that  impotent 
rage  that  wounds  itself  instead  of  its 
object.  This  last  clause  is  thought  by 
some  to  have  been  added  here  from 
ch.  26  :U. 

6.  And  he.  Saul  evidently  saw  the 
Lord,  as  well  as  heard  Him,  on  this  oc- 
casion. See  V8.  13  ;  ch.  22  :  14  ;  26  : 
16;  and  Jesus  appeared  to  him  in 
bodily  person.  It  was  the  requisite  for 
au  Apostle,  that  he  had  seen  the  Lord. 
And  on  this  occasion  doubtless  Jesus  re- 
cited to  him  that  which  Paul  delivered 
to  th*  Corinthian  Church,  (1  Cor.  II  ; 


23,)  about  His  betrayal,  the  last  sup- 
per, &c.  ^  Trembling,  &c.  No  won- 
der :  if  Christ  was  thus  alive,  and  deal- 
ing with  him  in  such  love.  ^  What 
xcilt  thou.  He  was  convicted  —  con- 
vinced— converted.  He  asks  now  only 
to  know  the  will  of  his  Lord.  His  de- 
sire is  converted.  His  heart  is  changed. 
Where  there  is  this  sincere  question  as 
I  the  principle  of  daily  living,  there  is 
the  new  nature.  Self-will  subdued,  the 
Divine  will  consulted  and  delighted  in, 
and  an  earnest  active  prayer,  "Thy 
will  be  done  on  earth  as  it  is  done  in 
heaven."  ^  Arise  and  go.  That  is, 
into  the  city  of  Damascus,  near  which 
they  were,  vs.  3.  Tf  Shall  be  told  thee. 
No  sincere  inquirer  after  duty  will  be 
left  without  information  and  direction. 
The  light  upon  one's  course  does  not 
always,  nor  commonly,  come  all  at 
once,  but  gradually  often. 

7.  The  men.  Probably  persons  at- 
tending him  as  aids  in  his  commission 
from  the  chief  priests.  ^  Stood  speech- 
less. In  ch.  26  :  14,  it  is  said  they  fell 
to  the  ground — and  here  what  is  meant 
is,  that  they  were  speechless — without 
reference  to  their  posture.  Though 
they  first  fell  to  the  ground,  they 
doubtless  soon  arose,  and  stood  silent 
with  awe.  ^  Hearing  a  voice.  That 
is,  hearing  a  sound  of  a  voice,  but  not 
so  hearing  as  to  distinguish  what  waa 
spoken.  See  John  12  :  28,  29.  ^See 
ing  no  man.  He  saw  the  glorious  Per- 
son of  the  Lord  Jesus,  and  his  eyes 
were  closed  for  the  glory  of  the  vision, 
ch.  22  :  11 ;  but  the  rest  of  the  com- 
pany saw  no  man — and  he  saw  no  ono 
when  his  eyes  were  opened,  for  he  waa 
blind  after  the  dazzling  brightaes?^ 
vs.  8. 


190 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  87 


8  And  haul  arose  from  the  earth ;  and  when  his  eyes  were  opened 
he  saw  no  man  :  but  they  lei  him  by  the  hand,  and  brought  him 
into  Damascus. 

9  And  he  was  three  days  without  sight,  and  neither  did  eat  nor  drink. 

10  ^  And  there  was  a  certain  disciple  at    Damascus, 

jjoh. 22:12.     K named  Ananias;  and  to  him  said  the  Lord  in  a  vision, 

Ananias.     And  he  said,  Behold,  I  am  here,  Lord. 

11  And  the  Lord  said  unto  him,  Arise,  and  go  into  wiie  street 

which  is  called  Straight,  and  enquire  in  the  house  of  Judaa 


ft  eh. 21: 
32:3. 


for  one  called  Saul,  ^  of  Tarsus  :  for,  behold,  he  prayeth. 


8.  A^ose.  Rather,  was  raised.  ^Open- 
ed. His  <iyes  having  been  opened,  after 
the  dazzling  eflfect  of  the  light.  ^  Saw 
no  man.  This  may  mean  that  he  was 
so  blinded  by  the  supernatural  bright- 
ness of  Christ's  revelation  to  him,  that 
he  could  not  sec  any  one,  or  anything 
— though  his  eyes  were  opened — or  it 
may  mean  that  after  his  eyes  were 
opened  the  person  whom  he  had  seen 
had  disappeared.  But  this  last  does 
not  agree  so  well  with  vs.  9,  where  it 
appears  that  he  was  sightless  during 
three  days  ;  so  that  he  needed  to  be 
led  by  the  hand  into  the  city.  There- 
fore this  clause  is  only  another  way  of 
recording  the  fact  that  he  was  blind. 
See  ch.  22  :  11. 

9.  Th7-ee  days.  This  was  a  miraculous 
sign  to  Saul  himself.  The  vision  was 
especially  for  him,  and  this  elFect  was 
for  his  special  warning  and  conviction, 
^  Neither  eat,  &c.  It  would  seem  that 
he  fasted  entirely — being  so  stunned 
and  overcome  as  to  be  indifferent  to 
the  use  of  food.  The  Jews,  however, 
reckoned  the  parts  of  two  days  with 
one  intervening,  as  three  days.  Some 
understand  this  period  of  time  to  have 
had  a  reference  to  our  Lord's  time  in 
the  grave,  and  Jonah's  in  the  whale's 
belly,  Jon.  1:17;   Matt.  12  :  39,  40. 

10.  Ananias.  He  was  a  disciple — a 
believer  in  Christ,  who  was  converted 
from  Judaism,  ch.  22  :  12,  residing  in 
Damascus,  but  present  perhaps  at  the 
Pentecost  in  Jerusalem,  or  converted 
afterwards.  He  was  not  alone  of  the 
disciples  in  Damascus.  \  In  a  vision. 
Both  Ananias  and  Saul  were  prepared 
for  each  other  by  a  vision,  as  Cornelius 
wid  Ptfter  were  «h.  10.     So  God  con- 


trols human  hearts.  By  a  vision  is  here 
meant  a  Divine  message  or  revelation, 
or  a  communication  made  by  a  speaker 
seen  in  vision.  \  Behold  me.  Lite- 
rally, Lo  /,  Lord  :  the  Hebrew  form 
of  reply  to  a  personal  salutation  of  a 
superior. 

11.  The  street.  Such  a  street  still 
called  "  Straight,"  is  well  known  in 
Damascus,  running  through  the  city  in 
a  direct  line  from  east  to  west.  On  it 
is  the  English  Hotel,  frequented  by 
English-speaking  travelers,  and  it  runs 
to  the  great  bazaars,  and  is  about  three 
miles  long,  and  the  best  and  most  pub- 
lic street  in  the  city.  The  site  of  the 
house  of  Judas  here  mentioned  was 
pointed  out  to  us,  but  only  as  it  has 
been  located  by  tradition,  without  any 
solid  grounds,  as  we  suppose.  "  The 
house  of  Ananias"  we  also  visited,  de- 
scending by  twelve  or  fifteen  steps  to  a 
grotto  with  a  rocky  roof;  the  light  ad- 
mitted from  above  in  the  modern  in- 
closure,  which  is  a  Romish  chapel.  It 
is  on  a  narrow  lane,  some  two  hundred 
yards  to  the  right  of  the  street  called 
Straight.  ^  Tarsus.  Here  Saul  is  for 
the  first  time  called  Saul  of  Tarsus — or 
literally,  Saul  the  Tarsean.  This  city 
was  the  capital  of  Cilicia,  the  south- 
east  province  of  Asia  Minor,  on  the 
banks  of  the  river  Cydnus,  which  flowed 
through  the  city.  It  was  celebrated 
for  its  schools  of  philosoph}^,  and  was 
even  a  rival  of  Athens  and  Alexandria. 
It  was  here  that  Saul  received  the  ed- 
ucation of  his  boyhood.  It  was  a  frej 
city,  that  is,  had  its  own  municipal 
government,  though  subject  to  Rome. 
It  has  now  some  twenty  thousand  in- 
habitants.     \  He   prayeth.      This   is 


A.  D.  87.] 


CHAP.  IX. 


IW 


12  And  hath  seen  in  a  vision  a  man  named  Ananias 
coming  in,  and  putting  his  hand  on  him,  that  he  might 
receive  his  sight.  .  ivV.Vi. 

13  Then  Ananias  answered,  Lord,  I  have  heard  by  many  fcor^'*."'" 
of  this  man,  ^  how  much  evil  he  hath  done  to  thy  saints  i 
at  Jerusalem  : 

14  And  hero  he  hath  authority  from  the  chief  priests  I 
to  bind  all  ^  that  call  on  thy  name. 

15  But  the  Lord  said  unto  him,  Go  thy  way  :  for  ^he  is  ^R^;.\':^5;ani 
a  chosen  vessel  unto  me,  to  bear  my  name  before  ™the  Gah^2:7,  a. 
Gentiles,  and  °  kings,  and  the  children  of  Israel : 


2  Tim.  2  :  22. 

ch.  13:2,  and 
22:  21,  &26:17. 
Kom.  1 : 1. 

Cor.  15:10. 
Gal.  1 :  15. 
Eph.  3:7,  8. 
1  Tim.  2  :  7. 


what  he  was  doing,  and  this  was  a 
clear  evidence  of  a  changed  heart  and 
life.  Ananias  would  have  rather  ex- 
pected to  hear  it  said,  "For  behold  he 
persecuteth,"  but  instead  of  this  it  is, 
"behold  he  prayeth."  As  a  Jew  he 
had  prayed,  and  prayed  much  and 
long,  but  the  intimation  is  here,  he  pray- 
eth  to  me,  and  prayeth  especially  and  in 
reality.  Besides,  it  was  in  the  way  of 
his  praying  thus  that  he  saw  the  vis- 
ion, &c.  which  gave  him  comfort  and 
led  him  to  the  light.  "Ask  and  ye 
shall  receive ;  seek,  and  ye  shall  find." 

12.  In  a  vision.  The  particular 
time  and  further  details  of  this  vision 
are  not  given.  We  are  only  informed 
tliat  Saul  had  his  mind  thus  supernat- 
urally  prepared  to  receive  Ananias,  as 
Ananias  was  similarly  prepared  to  re- 
ceive Saul.  ^  Light.  Ananias  was 
thus  informed  of  Saul's  blindness  at 
the  same  time  that  he  was  directed 
what  to  do.  Saul  in  vision  saAV  the 
man  and  learned  his  name. 

13.  /  have  heard.  Probably  from 
the  numbers  who  fled  from  Jerusalem. 
It  would  seem  from  the  whole  narrative 
that  they  were  not  personally  acquaint- 
ed. Tl  What  evil.  Lit.,  How  many  or 
great  evils.  T[  Thy  saints.  The  Chris- 
tians at  Damascus  had  heard  of  Saul's 
bitter  persecutions  at  Jerusalem.  Many 
refugees  from  the  Holy  City  were  there 
to  tell  the  awful  story.  This  is  the 
first  instance  in  which  the  Disciples 
are  called  satnts,  though  so  commonly 
afterwards,  (Rom.  1 :  7;  1  Cor.  1  :  2.) 
The  term  "  saints^' — holy  ones — accord- 
ing to  the  Old  Testament  usage,  meant 
ratner  such   as  Y?ere   separated   to  a 


sacred  use.  In  the  Acts,  the  term  here 
first  occurs.  In  the  New  Testament 
it  is  used,  especially  by  Paul  in  his 
Epistles,  of  those  who  profess  to  be 
holy  in  heart  and  life — the  Church 
membership — yet  without  pronouncing 
them  to  be  holy,  and  rather  presum- 
ing that  they  are  not  all  such.  Eph. 
1  :  1  ;  5  :  3.  '^  To  bind.  To  put  in 
bonds,  to  imprison.  The  Christians 
were  distinguished  as  they  who  worship 
Christ  as  God.  So  Pliny,  in  his  letter 
to  Trajan,  A.  D.  102,  characterizes 
them  as  singing  praise  to  Christ  as 
God.  Observe. — If  Christ  was  not 
God,  this  was  idolatry. 

14.  And  here — even  at  this  distance, 
Ananias  already  knew  of  Saul's  mis- 
sion. It  had  probably  been  made 
known  to  the  Christians  at  Damascus 
by  their  brethren  in  Jerusalem,  or  by 
those  who  had  fled  from  thence — oi 
possibly,  as  some  suppose,  by  the  com- 
panions of  Saul.  ^  That  call  on  thy 
name — in  devout  worship. 

15.  Go  thy  way — Depart,  as  on  a 
journey.  To  all  Ananias'  objections, 
this  was  the  simple  answer,  the  com- 
mand to  go  and  do  what  he  was  bid- 
den. ^  A  chosen  vessel,  &c. — utensil,  or 
instrument.  Literally,  a  vessel  of  choice 
unto  me — a  vessel  of  my  choice.  He 
(Saul)  is  such  an  agent  or  instrument 
as  I  have  chosen.  ^  To  bear.  This 
term  is  dependent  on  the  former — a 
vessel  or  instrument  for  bearing  my 
name,  communicating  the  knowledge 
of  me,  and  defending  my  name  befori 
the  Gentiles  —  the  heathen,  Rom.  11  : 
13,  15,  IG;  Gal.  2:8.  1[  Kings.  Sea 
ch.  25  :  23  ;  26 ;  1-32 ;  27 ;  24.  \  Chil 


id2 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  37 


•  ch.20:28, 
«nd  Jl :  11. 
•i  Cor.  11 :  23. 

J)  ch.  22:12,  13. 

gch.  8:  17. 


»•  ch.  2  :  4,  and 
*:  31,  and  8: 17, 
Mdl3:52. 


16  For  *I  will  shew  him  how  great  things  he  must  suffei 
for  my  name's  sake. 

17  PAnd  Ananias  went  his  way,  and  entered  into  the 
house;  and  "^ putting  his  hands  on  him  said,  Brother  Saul,, 
the  Lord,  even  Jesus,  that  appeared  unto  thee  in  the  way 
as  thou  earnest,  hath  sent  me,  that  thou  mightest  receire 
thy  sight,  and  "■  be  filled  with  the  Holy  Ghost. 

18  And  immediately  there    fell    from    his    eyes    as  it 


4ren  of  Israel.  The  Jews  were  not  to 
be  utterly  passed  by,  though  they  were 
to  fall  into  the  background  by  their 
unbelief.  See  vss.  20-22  ;  ch.  13  :  46  ; 
25  :  23;  26  :  32 ;  27  :  24;  28  :  17; 
2  Tim.  4  :  16,  17.  The  Gospel  was 
offered  first  to  the  Jews,  and  when 
they  rejected  it,  as  at  Antioch  in 
Pisidia,  the  Apostles  turned  to  the 
Gentiles. 

16.  For.  That  he  was  such  a  cho- 
Ben  instrument  is  further  insisted — 
even  in  the  Divine  plan  to  show  him 
how  much  he  must  suffer  for  Christ's 
name.  ^  Sheio  him — (by  experience) 
or  perhaps,  give  him  a  glimpse.  ^  How 
great  things,  (or,  what  sort  of  things,)  it  is 
necessary  that  he  should  stiff er  for  the  sake 
of  my  name — in  testimony  to  my  per- 
son and  religion ;  which  he  was  re- 
cently persecuting.  See  ch.  20  :  23, 
25;  21  :  11;  2  Cor.  1  :  8-10;  4:  8- 
12.  Observe. — It  is  not  how  great 
things  Paul  should  do  for  Christ  that 
he  was  to  be  shown,  but  how  great 
things  he  was  to  siffer  for  Christ. 
This  is  the  highest  duty  and  dignity. 
And  Chri.^t's  sufferings  for  us,  make 
all  our  sufferings  for  Him  sweet.  The 
Buffering  with  Him,  is  also  a  necessary 
condition  of  the  reigning  with  Him — 
so  that  it  becomes  the  highest  priv- 
ilege. 

17.  Then  Ananias.  This  word  from 
the  risen  Lord  was  conclusive,  and  sat- 
isfied the  doubts  of  Ananias,  so  that 
he  went  on  his  errand.  The  two 
words,  loent  his  icay,  and  entered  into, 
are  different  compounds  of  the  same 
verb,  and  would  be  more  exactly  ren- 
dered went  away  and  went  into.  ^  The 
house  —  viz.,  of  Judas,  see  vs.  11. 
^  Futting  his  hands.  This  was  the  im- 
position of  hands  frequently  spoken  of 
M  ae  official  act.     He  did  it  here  un- 


der a  special  Divine  commission.  He 
was  not  an  Apostle,  nor  any  officer  of 
the  Church,  but  a  private  Christian  ; 
and  thus  the  unofficial  men  are  brought 
forward,  as  in  the  founding  of  the  first 
Gentile  Church  at  Antioch,  that  the 
excellency  of  the  power  might  be  of 
God  and  not  of  men.  (See  ch.  8:  37, 
and  notes.)  \  Brother  Saul.  An  ex- 
pression of  Christian  recognition,  show- 
ing the  confidence  which  Ananias  now 
felt  in  Saul,  whose  name  he  had  before 
spoken  only  with  dread,  vs.  13,  14. 
^  The  Lord,  &c.  More  exactly  it 
reads.  The  Lord  hath  sent  me,  even 
Jesus  who  loas  seen  by  thee  in  the  way 
which  thou  earnest.  "  The  Lord  Je- 
sus," was  the  title  applied  to  Christ. 
They  called  Jesus  *'Lord,"  and  recog- 
nized him  as  God,  (ch.  1  :  24.)  And 
Ananias  gives  him  now  another  proof 
of  the  fact  that  this  crucified  Jesus 
was  alive,  and  active  in  hie  personal 
salvation.  He  came  to  Saul  with  a 
commission  from  the  same  Jesus  who 
revealed  Himself  to  him  on  tiie  way  to 
Damascus.  \  Thai.  There  were  two 
objects  in  view  for  which  he  was  sent. 
1st.  To  have  his  blindness  removed. 
2d.  To  be  filled  with  the  Holy  Ghost. 
It  was  important  that  he  should  not 
receive  his  Apostleship  or  authoriza- 
tion from  the  other  Apostles,  Gal.  1  : 
12,  15-19,  but  directly  from  God.  \ 
And  so  we  see  the  Spirit  imparted  to  • 
him  with  miraculous  gifts,  and  as  a 
seal  to  his  commission,  not  by  the  in- 
tervention of  Apostles,  but  by  the 
agency  of  this  private  Christian.  The 
participle  here  used  with  the  verbs, 
expresses  the  idea  that  the  object  con- 
templated is  definitely  occurring  and 
continuing,  (Kiihner's  Gram.  ^  330.) 

18.  ImmediiAely.     The  instantaneous 
cure  would  be  enough  to  show  that  it 


A.  D.  37.] 


CHAP.  IX, 


l93 


had  heen  scales  :  and  he  received  sight  forthwith,  and  arose,  and  waa 
baptized. 

19  And  when  he  had  received  meat,  he  was  strength- 
ened,    'Then  was  Saul   certain   days  with  the  disciples  *"''•*•*• 
which  were  at  Damascus. 

20  And  straightway  he  preached  Christ  in  the  syna- 
gogues, *  that  he  is  the  Son  of  God.  tcu.s-.si. 

21  But  all  that  heard  him  were  amazed,  and  said :  ''Is  oa^'iVill^l" *' 
not  this  he  that  destroyed  them  which  called  on  this  name 

in  Jerusalem,  and  came  hither  for  that  intent,  that  he  might  bring 
them  bound  unto  the  chief  priests  ? 


was  miruculous.  Whatever  can  be 
done  for  blindness,  is  only  gradual  in 
its  effects.  But  the  effect  here  described 
proves  that  the  blindness  as  well  as  the 
cure,  was  supernatural.  This  was  the 
impression  intended  to  be  made  upon 
Saul  and  upon  others.  Such  scale-like 
covering  could  not  have  been  imme- 
diately formed,  nor  immediately  re- 
moved, without  a  miracle.  And  no 
natural  means  were  used.  It  is  not 
said  that  it  was  scales,  but  something 
like  scales,  that  fell  from  his  eyes.  It 
is  not  that  the  effect  of  the  restoration 
was  as  if  some  such  substance  fell  off; 
for  the  terms  ^' as  it  had  been,^'  qualify 
the  scales,  and  are  used  to  describe 
the  substance  that  fell  off.  This  was 
also  given  him,  perhaps,  as  a  sign  of 
the  conversion  of  his  people — that  the 
veil  should  be  taken  from  their  eyes  in 
the  reading  of  Moses.  (2  Cor.  3  :  13- 
16.)  It  is  thought  by  many  that  Paul 
suffered  afterwards  from  some  effects 
of  this  blindness.  See  Gal.  6  :  11, 
and  ch.  13  :  9;  23:  1.  Luke,  as  a 
physician,  is  wont  to  describe  minutely 
such  physical  facts.  ^  Was  baptized. 
From  ch.  22  :  IG,  we  learn  that  this 
was  at  the  call  of  Ananias.  As  his 
blindness  had  been  to  him  a  sign  of 
God's  judicial  rebuke,  wherein  he  was 
held  under  treatment,  (as  the  dumbness 
of  Zacharias,  Luke  1  :  20,)  so  now 
his  restoration  betokened  God's  favor, 
and  was  to  him  a  summons  to  go  for- 
ward in  Christian  duty.  Hence  he 
made  his  prompt  confession  of  Christ 
in  baptism,  as  was  the  appointed  ordi- 
nance in  the  Church,  ch.  2  :  41  ;  8  : 
12,  86-39.  From  ch.  22  :  16,  we  in- 
17 


fer  that  he  was  baptized  in  the  house 
at  once. — A  great  honor  done  to  bap- 
tism, that  even  Paul  could  not  go  with- 
out it.  Observe. — Here  is  no  baptis- 
mal regeneration,  but  baptism  as  the 
privilege  and  duty  of  one  already  re- 
generate. 

19.  Meat — Food,  generally,  is  meant 
by  the  term.  He  was  now  strength- 
ened by  natural  means.  T[  Was  Saul. 
Litei-ally,  Saul  became  —  implying  the 
change  of  relation,  ^  Certain  days. 
Literally,  some  days,  as  we  still  say. 
This  is  not  the  same  with  '■'■many  days,'^ 
(vs.  23,)  which  covers  the  period  of 
three  years,  during  which  he  was  in 
Arabia,  yet  going  in  and  out  of  Da- 
mascus, as  would  seem.  (See  Gal.  1  : 
17,  18.)  There  was  a  company  or 
Church  of  Disciples  at  Damascus  with 
whom  Paul  first  stayed  and  showed  his 
transformation,  and  then  preached  in 
the  synagogues.     See  Gal.  1 :  12. 

20.  Straightway.  After  his  brief  so- 
journ with  the  disciples  for  aferj  daya 
to  prove  his  conversion  and  to  gain 
their  confidence  ;  or  it  may  be  as  soon 
as  he  was  baptized  and  cured  of  his 
blindness.  ^  Preached  Christ.  Lite- 
rally, heralded  (^announced — proclaimed, ) 
the  Christ,  that  (He)  this  one  is  the  Son 
of  God — that  this  one — Jesus — is  a  Di- 
vine Being,  and  the  Christ,  the  Mes- 
siah of  the  Old  Testament ;  as  he  says, 
Rom.  1:4,  "  declared  to  be  the  Son 
of  God  with  power  by  the  resurrection 
from  the  dead."  So  in  vs.  22,  "joro- 
viny  that  this  one  [Jesus)  is  the  very 
Christ.'' 

21.  Were  amazed.  All  those  hearing 
him,  were  amazed  at  his  preaching  "  thU 


194 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40. 


ych.  23:12,  and 

25:3. 

2  Cor.  11:26. 

«r  2  Cor.  11:32. 


a  So.  Josh.  2  : 

15. 

1  Sam.  19:12. 


22  But  Saul  increased  the  more  in  strength,  *and  con* 
founded  the  Jews  which  dwelt  at  Damascus,  provino-  that 
this  is  very  Christ. 

23  Tf  And  after  that  many  days  were  fulfilled,  ^the 
Jews  took  counsel  to  kill  him  : 

24  'But  their  laying  await  was  known  of  Saul.  And 
they  watched  the  gates  day  and  night  to  kill  him. 

25  Then  the  disciples  took  him  by  night,  and  •let  Mm 
down  by  the  wall  in  a  basket. 


name'*  (Jesus)  as  ^Hhe  Christ,^*  when 
he  had  so  recently  destroyed  (laid 
waste)  all  those  who  called  on  Him  (in 
worship,)  at  Jerusalem,  (in  the  perse- 
cutions there,)  and  had  come  hither  (to 
Damascus  from  Jerusalem,)  unto  this 
(end)  in  order  that  he  might  lead  them 
bound  unto  the  high  priest,  from  whom  he 
had  his  commission,  (ch.  4  :  23,)  the 
Sanhedrim,  or  supreme  court  of  the 
Jews  at  Jerusalem. 

22.  Increased  the  more.  Rather,  was 
more  strengthened — had  more  ability,  or 
power,  as  one  of  the  true  Israel — hav- 
ing power  with  God  and  with  men,  and 
prevailing  (Gen.  32  :  28,)  in  prayers 
and  labors.  ^  Confounded.  "  So  that 
they  should  contradict  themselves." — 
Bengel.  See  chap.  6  :  10,  where  the 
same  is  recorded  of  Stephen,  Paul's 
forerunner.  \  Proving  —  confirming. 
The  word  means  ^^  putting  together  the 
chain  of  an  argument"  or  points  and 
proofs.  T  That  this.  That  this  one 
(Jesus)  is  the  Christ.     See  vs.  20. 

23.  Many  days.  Literally,  sufficient 
days.  Under  this  general  phrase  we 
find  the  interval  of  three  years  from  the 
time  of  his  conversion,  (A.  D.  37-40,) 
which  he  spent  chiefly  in  Arabia,  (Gal. 
1  :  18,)  not  in  the  peninsula,  but  in  the 
Peroean  district.  It  was  not  needful  to 
mention  that  visit  here ;  and  Paul  men- 
tions it  (Gal.  1  :  17,)  to  show  that  he 
did  not  receive  his  Apostleship  from 
men  ;  but  that  instead  of  going  up  im- 
mediately to  Jerusalem  to  get  author- 
ity from  the  Apostles,  he  went  to  that 
retired  district.  There  he  probably 
preached  and  planted  Churches.  ^  Took 
counsel.  LiteraWj,  plotted  together.  The 
terra  expresses  the  idea  of  concerted 
action. 


24.  Their  laying  await.  The  term 
here  has  close  connection  with  the  fore- 
going word,  and  means  plot.  ^  Was 
known  of  Saul — became  known,  or  was 
made  known  to  him.  ^  They  watched. 
The  Jews,  and,  as  it  appears  from  2 
Cor.  11 :  32,  certain  soldiers  of  Aretas, 
whose  aid  the  Jews  procured,  were  en- 
gaged in  watching.  Damascus  camo 
into  the  possession  of  Aretas  about 
this  time.  He  was  king  of  that  Arabia 
whose  capital  was  Petra,  and  was  en- 
gaged in  war  with  Herod  Antipas,  on 
account  of  his  having  divorced  Aretas* 
daughter  through  the  influence  of  He- 
rodias.  Aretas  was  successful,  and 
Damascus,  either  by  conquest  or  by 
cession  from  Caligula,  became  his  pos- 
session ;  and  the  Jews  were  accustomed 
to  call  on  the  civil  governors  of  the 
provinces  for  aid.  ^  The  gates.  Every 
one  must  come  in  and  go  out  at  the 
gates  of  walled  cities.  Hence,  they 
kept  watch  of  these  in  order  to  seize 
and  kill  him.  The  governor  seems  to 
have  stationed  guards  at  the  gates  and 
kept  the  city  under  special  watch,  in 
order  to  apprehend  him. 

25.  The  disciples.  These  are  here 
referred  to  as  a  well  known  class — the 
Christians  or  followers  of  Christ — hav- 
ing taken  him — let  him  down  through  the 
wall,  or,  (as  explained  2  Cor.  11 :  23,) 
through  a  toindoio  in  the  ivall.  Such  a 
bow  window,  projecting  from  the  wall, 
we  noticed  near  the  gateway  which  ia 
pointed  out  as  the  same,  and  which  be- 
longs to  that  roadway  toward  Jerusa- 
lem. It  is  the  window  of  an  apart- 
ment built  or  that  part  of  the  wall.  Seo 
Josh  2  :  15.  ^  In  a  basket.  Lit.,  hav- 
ing loivered  him  in  a  basket.  This  referf 
to  a  larger  kind  of  basket,  common  ai 


A.  D.  40.] 


CHAP.  IX. 


196 


26  And  **  when  Saul  was  come  to  Jerusalem,  lie  assayed  oafifiVL. 
to  join  himself  to  the  disciples  :  but  they  were  all  afraid 

of  him,  and  believed  not  that  he  was  a  disciple. 

27  "^But  Barnabas  took  him,  and  brought  him  to  the  j3'^b.i:3c,a«d 
apostles,  and  declared  unto  them  how  he  had  seen  the  Lord 


the  East  for  carrying  loads,  though  used 
of  food  baskets,  as  Matt.  15  :  37,  in  the 
miracle  of  feeding  the  thousands.  And 
there  it  is  used  in  a  large  sense,  of  the 
abundance  left  after  they  had  eaten, 
and  our  Lord  uses  it  emphatically  in 


His  question,,  "  How  many  (large) 
baskets  took  ye  up  ?"  Mark  8  •  8,  20. 
Pilgrims  are  drawn  up  into  the  Monas- 
tery at  Mount  Sinai  by  a  basket  frcm 
a  window. 


26.  Came  to  Jerusalem.  This  was 
Paul's  first  visit  to  Jerusalem,  A. 
D.  40,  ofwhich  he  speaks,  Gal.  1:18.  His 
object  was  to  see  Peter  and  James,  "the 
pillars,"  and  this  was  after  his  three 
years  sojourn  in  Arabia  and  Damascus. 
^  Essayed  —  endeavored^  attempted — to 
join  himself — to  unite  himself  with  them 
as  an  associate  and  fellow-Christian. 
T  Afraid  of  him.  If  the  disciples  at 
l>araascus  had  been  afraid  of  him  from 
all  they  had  heard,  much  more  would 
these  disciples  at  Jerusalem  be  in  fear 
from  all  they  had  experienced  of  his 
persecutions.  Even  if  they  had  heard 
of  his  convenjion,  they  would  naturally 
be  suspicious  of  it,  and  slow  to  believe 
in  the  reality  of  the  change.     They  had 


-r3 


probably  heard  little  of  him  during  the 
three  years  since  his  conversion,  and 
this  in  itself  would  be  a  suspicious  fea 
ture :  as  the}'^  might  have  expected  him 
to  be  at  once  very  public  and  prominent 
as  ft  disciple.  Here  Saul  is  thus  kind- 
ly introduced  to  the  Apostles  by  one 
who  is  to  be  his  companion  and  fellow 
missionary. 

27.  Barnabas.  This  man's  high 
standing  (ch.  4:  36;  11  :  22,)  gave  his 
word  great  weight  with  the  Apostles. 
He  was  from  Cyprus,  which  was  an 
island  near  Tarsus,  and  some  have  sup- 
posed he  must  have  known  Paul.  *\\Took 
him.  Took  him  up — laid  hold  on  him. 
The  same  word  is  used  Heb.  2  :  16 ;  ch. 
21  :  30  ;  16  :  19.  "They  laid  hold 
upon  one  Simon,"  Luke  23  :  26.  1[  Thi 
apostles.  Not  to  the  disciples,  who 
were  afraid  of  him  and  were  so  loth  to 
recognize  him,  but  to  Peter  and  James, 
who  were  competent  to  discern  his  true 
spirit.  Gal.  1  :  18,  19.  f  Declared. 
Gave  a  detailed  account  of  hifW,  in 
what  manner,  he  (Paul.)  had  seen  tht 
Lord  in  the  road,  and  that  he  (.Jesus,  j 
had  spoken  to  him  —  and  how  (in  whal 
circumstances,)  he  had  preached  c*l^ 


106 


THE  ACTS  OF  THE  APOSTLES. 


iA   D.  40. 


d  vs.  20   23. 


/ch.  C  :  1,  ani 

11:20. 

o  T3.  23. 

2  Cor.  11:26. 


in  the  way,  and  that  he  had  spoken  to  him,  '•and  tow  he 
had  preached  boldly  at  Damascus  in  the  name  of  Jesus. 

28  And  ®he  was  with  them  coming  in  and  going  out  at 
Jerusalem. 

29  And  he  spake  boldly  in  the  name  of  the  Lord  Jesus, 
and  disputed  against  the  'Grecians  :  «  but  they  went  about 
to  slay  him. 

30  Which  when  the  brethren  knew,  they  brought  him 
down  to  Cesarea,  and  sent  him  forth  to  Tarsus. 

31  '-'Then  had  the  churches  rest  throughout  all  Judea 


li/  (with  freedom  of  speech,)  at  Da- 
mascus, in  the  name  of  Jesus.  One 
who  had  been  thus  miraculously  visited 
by  Christ  for  his  conversion  and  di- 
rectly commissioned  by  Him,  and  who 
had  proved  thus  faithful  as  a  Disciple, 
was  not  to  be  rejected  by  them. 

28.  This  interposition  of  Barnabas, 
on  Saul's  behalf,  led  to  his  reception 
and  recognition  as  a  Christian,  and  he 
came  in  and  ivent  out  freely,  (during  fif- 
teen days,)  Gal.  1  :  18. 

29.  Spake  boldly.  Lit.,  He  was  speak- 
ing boldly,  (in  Jerusalem,  as  at  Damas- 
cus, vs  27.)  ^  Disputed.  This  term 
denotes  a  joint  inquiry — a  debate,  dis- 
cussion between  two  parties.  T[  Against 
—  with  the  Grecians,  the  Hellenistic 
Jews,  those  of  his  own  class  who  spake 
the  Greek  tongue,  and  were  foreigners. 
It  would  seem  to  have  been  at  a  festi- 
val season,  when  numbers  of  this  class 
came  up  to  Jerusalem.  He  probably 
entered  the  foreign  synagogues,  and 
preached  Christ  where  he  had  former- 
ly denied  Him  against  Stephen  the 
Hellenistic  deacon.  T[  But  they  went 
about  —  ivere  attempting  to  slay  him  — 
that  is,  while  he  was  engaged  in  these 
discussions,  they  were  engaged  in  at- 
tempts to  put  him  to  death. 

30.  The  brethren.  This  epithet,  "the 
brethren,"  is  here  first  used  historical- 
ly to  denote  a  Christian  society.  The 
Jews  commonly  used  it  at  this  time, 
as  expressing  their  close  relationship 
to  each  other  as  Jews,  ch.  22  :  5 ;  28  : 
17;  and  when  it  was  adopted  by  Chris- 
tian? it  signified  the  cordial  "commu- 
nion of  saints,"  and  distinctive  charac- 
ter, 1  J  no.  3  ;  i4.  Tf  Brought  him  down 
—from  Jerusalem,  wheace  it  was  down 


to  Cesarea,  on  the  coast.  To  Jerusa- 
lem, from  any  quarter,  it  was  up,  as 
being  the  elevated  and  more  important 
locality.  ^  Sent  him  forth.  Lit.,  Apos- 
tled  him  away — Sent  him  aioay  forth. 
The  intimation  is,  that  it  was  by  sea, 
perhaps  by  Seleucia  to  Antioch.  ^  To 
Tarsus.  Toward  in  the  direction  of 
Tarsus.  See  Gal.  1  :  21. 

^  16.  State  of  the  Christian  Church- 
es IN  Judea,  &c. — Peter's  circuit 
AMONG  them.  a.  D.  40.  Ch.  9  : 
31-43. 

Here  occurs  a  General  Review  op 
the  Churches  in  Judea,  Galilee 
AND  Samaria,  before  proceeding  to 
record  the  new  developments  for  a 
Gentile  and  universal  Church.  In  ch. 
8:1,  it  had  been  already  noted  that 
by  the  persecution  at  Jerusalem,  the 
dispersed  Christians  scattered  abroad 
the  word  in  these  quarters  of  Judea, 
&c.  And  now  it  is  recorded  that  the 
Churches  which  had  thus  sprung  up, 
were  enjoying  rest,  peace  and  prosper- 
ity. And  this  was  the  aspect  of  the 
Jewish  Christian  Churches.  As  a  natu- 
ral consequence  of  this,  it  is  stated 
that  they  were  edified,  built  up,  "a 
spiritual  house,"  as  well  as  an  outward 
body,  1  Cor.  6:  19;  8  :  10. 

31.  Then  had  the  churches.  The 
term  used  for  Church,  kKKArjaia,  is  from 
the  verb  signifying  to  call  out  from, 
and  means  an  assembly  or  body  called 
out  by  summons  or  invitation  from 
the  mass  or  community  at  large.  The 
Christian  dispensation  is  distinguished 
as  summoning  men  from  all  the  world 
inform  a  society.  The  Jewish  dispen- 
sation had  the  term  avayu)}-/},  meaning 


A.  D.  40.] 


CHAP.  IX. 


197 


and  Galilee  and  Sauiaria,  and  were  edified ;  and  walking  In  the  feai 
of  the  Lord,  and  in  the  comfort  of  the  Holy  Ghost,  were 
multiplied. 

32  1[  And  it  came  to  pass,  as  Peter  passed  Hhronghoufc  *''^-^-'^- 
all  quarters,  ho  came  down  also  to  the  saints  which  dwelt 

at  Lydda. 

33  And  there  he  found  a  certain  man  named  jEneas,  which  had 
kept  his  bed  eight  years,  and  was  sick  of  the  palsy. 

34  And  Peter  said  unto  him,  iEneas,  ^  Jesus  Christ  ^VJ'ifio^^*' 


a  gathering  together,  union,  as  among 
the  members  of  an  existing  society. 
That  dispensation  was  distinguished 
as  drawing  and  holding  together  those 
who  belonged  to  it.  T  Walking  — 
proceeding  in  their  course,  in  the  filial 
fear  of  the  Lord,  passing  the  time  of 
their  sojourning  in  fear.  ^  Comfort — 
strengthening,  (and  consolation,)  con- 
nected with  the  term  for  Paraclete. 
These  particulars  describe  the  upbuild- 
ing. ^  Multiplied.  The  Churches  and 
their  members  were  greatly  increased. 
This  verse  is  introductory  to  the  nar- 
rative of  Peter'  s  tour  through  these 
Churches  of  Judea,  &c.  audit  is  inserted 
here  to  show  that  these  Jewish  Chris- 
tian Churches  were  not  to  be  overlook- 
ed, and  indeed  if  these  had  been  a  fair 
Bpecimen  of  the  Jewish  people  at  large, 
there  would  have  seemed  no  reason 
against  the  Gentiles  coming  in  through 
the  Jewish  pale.  But  they  were  only 
a  small  minority  of  the  nation.  While 
therefore  the  Jews  had  here  a  speci- 
men of  what  Christianity  could  do  for 
them,  they  were  still  to  have  the  first 
offer,  and  only  on  their  rejection  of  it 
was  the  Gospel  to  go  to  the  Gentiles. 

32.  The  Circuit  of  Peter  among 
these  Churches  of  Judea,  &c.  is  here  given 
in  brief,  leading  to  the  account  of  his 
vision  in  regard  to  the  Gentiles  being 
admitted  to  the  kingdom  of  Christ.  It 
is  not  unlikely  that  when  the  Gospel 
spread  in  Samaria  and  Galilee,  the 
Apostles  began  to  make  circuits  from 
Jerusalem  and  to  visit  the  Churches. 
Peter's  labors  extend  as  far  as  to  the 
Apostolic  Synod,  A.  D.  50.  The  fol- 
lowing event  may  belong  to  the  three 
years  of  Paul's  absence  and  before  his 
Tisit  to  Jerusalem.  In  that  caso  wo 
17» 


have  the  parallel  histories  of  what  is 
going  on  at  different  points.  Having 
closed  Paul's  history  for  the  time, 
Luke  begins  back  now  with  Peter,  aa 
he  started  out  on  this  Apostolic  tour 
soon  after  the  spread  of  the  Gospel 
beyond  Jerusalem.  ^  Throughout  all. 
Our  translators  have  supplied  the  word 
^^ quarters'' — others  supply  the  word 
'^saints;"  passing  through  among  all 
the  saints.  On  this  tour  he  came  doion 
also  to  the  saints  that  inhabited  Lydda. 
This  town  is  in  the  neighborhood  of 
Joppa,  and  about  one  day  distant  from 
Jerusalem.  We  passed  through  the 
fine  rich  orange  groves  and  olive  yards 
on  the  road  from  Joppa  to  Lydda,  and 
found  there  the  ruins  of  a  Church, 
said  by  some,  but  without  authority, 
to  have  been  built  by  Richard  Coeur 
de  Lion.  The  village  has  about  two 
thousand  inhabitants,  and  is  surround- 
ed by  the  most  luxuriant  orchards  and 
fields  of  grain. 

33.  ^neas.  As  the  name  is  Greek, 
it  has  been  inferred  that  he  was  a  Hel- 
lenist, or  Greek-speaking  Jew.  It  i3 
also  inferred  that  he  was  already  a 
disciple,  as  his  conversion  afterwards  ia 
not  mentioned,  see  vs.  34.  ^  Kept  his 
bed.  Literally,  frojn  (or  since)  eight 
years,  laid  down  upon  a  bed,  who  wai*  par- 
alyzed. 

34,  Peter  calls  the  man  by  name,  to 
bring  home  to  him  most  personally  the 
good  news  of  his  healing  by  Jesua 
Christ,  ^ueas  seems  to  have  under- 
stood the  personage  spoken  of  without 
explanation,  and  hence  it  is  inferred 
that  he  was  a  disciple.  ^  Maketh. 
Is  making  thee  whole.  He  does  not  say, 
"Jesus  will  heal  thee  on  certain  con- 
ditions " — but  this  is  what  He  does,  aad 


198 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40. 

And  he  arose  im 


maketh  thee  whole  :  arise,  and  make  thy  bed. 
mediately. 

35  And  all  that  dwelt  at  Lydda  and  *  Saron  saw  him, 
and  "*  turned  to  the  Lord. 

36  T[  Now  there  was  at  Joppa  a  certain  disciple  named 
Tabitha,  which  by  interpretation  is  called  ||  Dorcas  :  thia 
woman  was  full  °  of  good  works  and  almsdeeds  which  she  did. 

37  And  it  came  to  pass  in  those  days,  that  she  was  sick, 
and  died  :  whom  when  they  had  washed,  they  laid  her  in  *  an 
upper  chamber. 


1  Chron.  5  :  16. 


II  Or,  Doe,  or, 

Roe. 

Hi  Tim.  -2: 10. 

Titus  3 : 8. 


what  He  has  come  for,  and  He  is  even 
now  applying  His  cure  to  thee.  Rise  up 
at  the  joyful  message  and  act  as  a  cured 
ma/^—=" arise  and  make  thy  bed." 
Literally,  spread  for  thyself  (thy  bed.) 
^  Immediately.  The  man  acted  in 
prompt  obedience  to  the  gracious  com- 
mand. He  found  strength  to  obey  the 
command.  Christ's  commands  are  not 
grievous  but  gracious ;  and  carry  with 
them  and  in  them  the  promise  of  His 
strength,  for  the  performance.  The 
promptness  of  his  action  showed  his 
willingness  and  joy  in  Christ. 

35.  Lydda  and  Saron.  See  vs.  32. 
Leaving  Joppa  at  seven  and  a  half  in 
the  morning  and  taking  the  road  east 
to  a  fountain,  through  paths  skirted 
by  orange  groves,  we  came  at  eight 
and  a  fourth,  to  Yazur,  also  called  Sa- 
ron, lying  in  sight  from  the  suburbs  of 
Joppa,  on  a  knoll  in  the  plain.  At 
twenty  minutes  of  eleven  we  came  to 
Ramleh,  and  at  twelve  to  Lydda.  Sa- 
ron seems  to  have  been  the  ancient  me- 
tropolis of  that  region,  and  was  called 
Lesharon,  or  Lasharon,  which  belong- 
ed to  Saron.  Among  the  Kings  con- 
quered by  Joshua,  is  the  King  of  La- 
sharon, Josh.  12  :  18.  "In  the  Judaic 
map,  (says  Du  Veil,)  it  is  a  royal  city 
upon  a  hill  called  the  Hill  of  Saron, 
in  the  tribe  of  Ephraim."  Luke  seems 
to  call  this  place  the  Saron,  here,  by 
an  emphasis,  for  there  is  another  city 
called  Saron,  beyond  Jordan,  in  the 
tribe  of  Gad,  upon  the  river  Arnon. 
See  1  Chron.  5  :  16.  ^  And  turned. 
Who  also — as  a  result  of  the  miracle — 
turned  to  the  Lord.  A  general  conver- 
eion  of  the  inhabitants  followed  this  mi- 
raculous work.  The  fame  of  it  also  led 
to  another  miracle  by  Peter  at  Joppa. 


30,  Joppa,  by  the  sea-side,  is  a 
most  thriving  port,  now  called  Yaffa^ 
about  forty-five  miles  north-west  from 
Jerusalem.  Here  we  are  soon  to  be 
introduced  to  the  wonderful  vision  of 
Peter,  looking  out  toward  the  sea, 
ch.  10,  and  beholding  the  abolition  of 
ancient  separating  lines  between  Jewa 
and  Gentiles.  Meanwhile  he  works  a 
notable  miracle,  the  first  of  the  kind 
that  was  performed  by  the  Apostles. 
Christ  raised  from  the  dead  an  only 
son,  (of  the  widow,)  an  only  daughter, 
(of  the  ruler,)  an  only  brother,  (of  the 
sisters  at  Bethany ;  )  and  here  Peter 
raised  a  pious  maiden,  whom  all  ad- 
mired and  loved.  According  to  the 
custom,  she  had  two  names.  Both 
these  signify  the  same  thing — a  gazelle 
— a  common  female  name  in  Palestine. 
Tabitha  was  the  Aramaic  name,  corre- 
sponding with  Dorcas,  the  Greek  name. 
It  is  here  shown  what  rich  fruits  the 
Spirit  of  Christ  had  matured  in  thia 
maiden,  and  what  power  her  goodness 
gave  her  in  the  community — how  many 
excellent  deeds  she  did,  and  how  many 
warm  friends  she  won,  who  were  also 
friends  of  Christ.  ^  Full.  She  abound- 
ed and  persevered  in  good  works,  par- 
ticularly in  alms  deeds,  making  gar- 
ments for  the  poor,  vs.  39.  See  1  Tim. 
2:  10;   Titus  2:  7. 

37.  She  was  sick.  Literally,  it  came 
to  pass  that  she,  having  taken  sick,  died; 
and  having  washed  her,  they  placed  (her) 
in  an  upper  ream.  Among  the  Greeka 
the  corpse  was  always  washed  by  wo- 
men, though  here  the  participle  id 
used  indefinitely.  The  upper  room 
was  that  most  commomly  devoted  td 
sacred  purposes,  as  of  devotion,  (ch  ' 
1     13.) 


I 


A.  D.  46.] 


CHAl'.  ^X. 


Itff 


38  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and  the  diacipiea 
had  heard  that  Peter  was  there,  they  sent  unto  him  two 

men,  desiring  hint  that  he  would  not  ||  delay  to  come  to  '!  Of. ''s"***** 
mem. 

39  Then  Peter  arose  and  went  with  them.  When  he  was  come, 
they  brought  him  into  the  upper  chamber  :  and  all  the  widows  stood 
by  him  weeping,  and  shewing  the  coats  and  garments  which  Dorcas 
made,  while  she  was  with  them. 

40  But  Peter  P  put  them  all  forth,  and  i kneeled  down,  f  ^^^\':'ec''' 
and  prayed;  and  turning  him  to  the  body  '"said,  Tabitha,  ^J^^^rks:*!, 
arise.  And  she  opened  her  eyes  :  and  when  she  saw  Peter,  ^'>^'^^^■■^^^ 
she  sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her  up,  and  when  he 
had  called  the  saints  and  widows,  presented  her  alive. 


38.  But  Lydda  being  nigh  to  Joppa — 
the  disciples  having  heard  that  Peter  was 
in  it — Lydda,  (from  the  fame  of  his  re- 
cejit  miracle,)  sent  two  men  unto  him, 
exhorting  (him)  not  to  delay  to  come 
through  even  unto  them.  Lydda  was  only 
nbout  six  miles  distant  from  Joppa ; 
and  there  were  disciples  at  Joppa  as 
well  as  "  saints"  (professed  disciples,) 
at  Lydda.  They  sent  for  Peter,  as  it  was 
a  case  which  interested  the  Church, 
among  them.  ^  Not  to  delay.  On  ac- 
count of  the  trouble.  Tyndale  has  it, 
*' not  to  be  grieved.'"  So  Cranmer.  The 
Rheims  has  it,  not  be  loath.  ^  Two 
men.  A  plurality,  as  more  urgent  and 
respectful  than  one. 

39.  Arose.  Literally,  then  Peter, 
having  risen  up,  went  with  them ;  whom, 
being  come,  they  led  up  to  the  upper  cham- 
ber, (where  the  corpse  was  laid,  vs. 
37.)  ^  All  the  loidows — belonging  to 
that  place,  and  for  whom  she  used  to 
make  garments.  This  claas  of  persons 
were  specially  cared  for  by  the  Church, 
ch.  G  :  1  ;  1  Tim.  5  :  3-10,  IG.  (Some 
suppose  that  the  widows  here  referred 
to,  !ire  a  class  of  deaconesses  having 
charge  of  the  poor  and  sick,  and  show- 
ing the  garments  which  were  there 
made  up  for  distribution.)  f  Coats 
and  garments.  These  are  called  in 
male  attire,  the  coat  and  cloak — the 
upper  and  under  garment — the  loose 
flowing  robe  and  the  tunic  or  vest — 
which  made  up  the  Eastern  dress,  then 
Hjod  since.     \  Which  —  how  many  and. 


of  what  sort.     ^  Made.      Was   in   the 
habit  of  making — used  to  make. 

40.  Pat  them  all  forth — after  Christ's 
example,  when  Peter  was  present,  and 
because  they  were  noisy  in  their  grief, 
Luke  8  :  54.  So  Elisha,  2  Kings  4 :  33. 
Literally,  Peter  having  put  forth  all  out- 
side, (of  the  room,)  placing  the  knees, 
(kneeling,  in  proof  of  his  earnestness, 
says  Chrysostom,)  he  prayed.  lie  ac- 
knowledged the  Divine  efficiency;  and 
even  he  who  summoned  the  lame  man 
to  walk  in  the  name  of  Christ,  here 
prays,  confessing  himself  to  be  but  the 
instrument.  So  Jesus  Himself  praj'ed 
when  He  would  raise  Lazarus  from 
the  dead.  ^  Turning.  He  first  turn- 
ed himself  to  God,  then  to  the  body. 
He  spake  to  the  corpse  as  though  it 
could  hear,  and  in  full  confidence  of  its 
return  to  life.  ^  Arise.  This  com- 
mand to  the  dead  body  was  given  in 
faith  of  the  Divine  and  quickening 
power  which  alone  could  raise  the 
dead.  ^  Opened.  The  minute  particu- 
lars are  given  with  every  mark  of  real- 
ity, just  as  an  eye-witness  would  natu- 
rally describe  the  scene.  ^  Saw  Peter. 
Her  eye  rested  upon  Peter,  not  as 
would  seem  in  any  fright,  but  only  so 
as  to  cause  her  to  sit  up,  in  the  con- 
sciousness of  her  restored  powers, 

41  He  pave,  &c.  Lit.,  And  giving 
her  the  hand,  he  r.jisedher  up.  Natural 
ly  enough  he  offered  her  help,  whic^ 
she  may  not  absolutely  have  needed, 
and  rather  to  signify  to  her  that  tli^ 


200 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40 


s  JohniniS, 
aad  12 :  11. 


42  And  it  wa?  known    throughout   all   Joppa;    'and 
many  believed  in  the  Lord. 

43  And  it  came  to  pass,  that  ho  tarried  many  days  in 
Joppa  with  one  *  Simon  a  tanner. 


should  rise  up  in  full  possession  of  her 
physical  powers.  She  had  doubtless  a 
feeling  of  entire  calmness  and  securi- 
ty, probably  recognizing  Peter  as  her 
instrumental  restorer,  and  hence  she 
takes  his  hand  and  rises  at  his  motion. 
^  Called.  He  at  once  summoned  those 
to  whom  she  was  eo  well  known,  to  be 
the  witnesses  of  the  miraculous  resto- 
ration. To  those  who  had  so  lately 
lamented  her  death,  he  presented  her 
living.   1  Kings  17  :  23. 

42.  This  miracle,  like  that  at  Lydda, 
was  so  remarkable  as  to  become  noto- 
rious throughout  the  city.  The  result 
was  also  in  this  case  that  "7na7iy  be- 
lieved in  [upon)  the  Lord,^'  as  in  the 
other  case,  all  the  inhabitants  "  turned 
to  the  Lord,''  (Jesus  Christ,)  vs.  35; 
John  12  :  11.  It  was  not  in  the  power 
of  the  miraculous  evidence  to  convert 
them,  but  God  blessed  these  demon- 
strations to  the  renewing  of  their  souls. 
Observe.  —  These  miraculous  works 
of  the  Apostle  of  the  circumcision  are 
shown,  along  with  the  happy  state  of 
the  Jewish  Christian  Churches,  in  or- 
der to  lead  the  way  to  the  great  change 
now  about  to  be  initiated  by  Peter's 
vision,  and  also  to  show  that  all  honor 
is  to  be  put  upon  the  circumcision 
and  upon  the  ancient  Apostolate,  even 
though  now  the  uncircumcision  are  to 
be  admitted  to  the  same  privilege, 
and  the  new  Apostolate  is  to  go  forth 
upon  its  work.  See  vs.  15.  The  true 
Israel  is  the  remnant  according  to  the 
election  of  grace.  It  had  been  expect- 
ed that  the  Gentiles  would  be  admitted 
into  the  Church,  but  only  through  Ju- 
daism— coming  into  the  covenant  by 
circumcision.  But  it  begins  to  appear 
that  it  was  to  be  a  Gospel  of  the  un- 
circumcision also.  Stephen  took  broad 
views  in  this  direction,  and  probably 
before  Peter's  vision  the  men  of  Cyprus 
and  Cyrene  were  gathering  the  first 
Gentile  Church  at  Antioch,  ch.  11  :  20. 
43.    Tarried       The  narra.*^Jvo    now  i 


leads  us  to  the  wonderful  event  which 
took  place  while  Peter  was  providen- 
tially, or  by  the  Spirit,  detained  at 
Joppa.  ^  It  came  to  pass — according 
to  God's  direction,-  and  as  part  of  the 
Divine  plan,  thovigh  not  as  would  seem 
any  part  of  Peter's  plan.  God  had  a 
purpose  for  Peter  to  serve  by  tarrying 
in  Joppa.  T[  3Iany  days.  Literally, 
sufficient  days — just  as  many  as  were 
needed  for  the  consummation.  ^  A 
tanner.  Skins  are  very  much  used  in 
the  East  for  bottles,  as  well  as  for  oth- 
er domestic  purposes.  The  business 
referred  to  here  was  that  of  preparing 
skins  for  various  uses.  As  it  led 
to  contact  with  dead  animals,  the  busi- 
ness was  held  in  dishonor  by  the  Jews. 
Chrysostom  takes  this  to  be  a  mark  of 
Peter's  humility,  that  he  chose  to  lodge 
with  a  despised  countryman.  The 
trade  was  held  in  disrepute  by  other 
nations  also. 

CHAPTER  X. 

BOOK  III. 

Church  among  the  Gentiles. 

Part  I. —  Spread  of  Christian- 
ity among  the  Devout  Gentiles 
— "  Witnesses  to  the  uttermost 
parts  of  the  earth."  A.  D.  40- 
44.     Chs.  10-12 

2  17.  Vision  of  Cornelius  at  Cesa- 
KEA,  and  Vision  of  Peter  at  Jop- 
pa—  Reception  of  Gentiles  into 
THE  Church  independently  o? 
Judaism. 

The  Gospel  had  now  been  preached 
by  the  Apostles  to  Hebrew,  Hellenist, 
and  Proselyte,  Samaritan  and  Ethi- 
opian, successively.  It  is  henceforth 
to  go  to  the  Gentiles  resident  in 
Judea.  Up  to  this  point  the  ad- 
vance of  Christianity  liad  been  froni 
Jerusalem   among   the  Jews,  througk 


l""^'''  ,fl 


"il«,l 


k.  D.  40.] 


CHAP.  X. 


20J 


CHAPTER    X. 

1  There  was  a  certain  man  in  Cesarea  culled  Cornelius,  a  ccn 
turion  of  the  band  called  the  Italian  band. 

2  "J.  devout  man,  and  one  that  ^feared  God  with  all  his  "h^'f 
house,  which  gave  much  alms  to  the  people,  and  prayed  to  \-;,^  gs. 
God  alway. 


22. 

8 :  2  and  22 : 


Ail  Judea,  and  also  in  Samaria,  and  by 
tlie  eunuch  toward  the  uttermost  parts 
of  the  earth.  Now  occurs  the  first  re- 
ception of  devout  Gentiles  to  the 
Church,  IV ithout  coming  through  the  gate- 
way of  Judaivn.  The  devout  eunuch 
was  at  any  rate  an  exceptional  case, 
as  one  of  an  extraordinary  class.  The 
Apostle  of  the  circumcision  is  brought 
forward  as  instituting  this  new  move- 
ment, himself  having  the  vision  of 
this  change,  and  introducing  Corne- 
lius as  the  first  fruits  of  the  half- 
way Jews,  uncircumcised.  Peter  ap- 
pears, thus,  as  stretching  his  hand 
over  the  transition  gulf  to  Paul,  and 
bridging  it  over  for  a  free  passage  to 
all.  It  is  the  rejection  of  the  Gospel 
system  by  the  Jews  as  a  nation,  (sav- 
ing only  a  remnant  according  to  the 
election  of  grace,)  that  leads  to  the 
adm-ission  of  the  Gentiles  at  Cesarea 
without  the  intervention  of  Judaism. 
The  connection  between  Cornelius  and 
Judaism  was  at  most  not  formal  but 
only  spiritual,  and  had  not  led  to  his 
enrollment  as  a  member  of  the  Jew- 
ish Church  by  circumcision.  He  was  a 
Gentile,  embracing  the  leading  truths 
©f  the  .Jewish  religion,  and  worshiping 
the  true  God.  Uncikcumcised  Gen- 
tiles AUG    NOW  TO    BE    RECEIVED    INTO 

THE  Christian  Church  and  Baptized. 
1.  Cesarea.  This  city  on  the  coast 
was  at  this  time  the  political  capital 
of  Palestine,  the  seat  of  the  Roman 
ProcuratOKS,  though  the  government  of 
Judoa  was  transferred  to  Herod  Agrip- 
pa,  A.  D.  41.  ^  Cornelius.  This  is 
a  distinguished  Latin  name ;  and  this 
Roman  officer,  belonging  to  the  last 
great  empire,  God  had  chosen  as  the 
first  fruit  of  the  Gentiles,  in  the  new 
movement  for  introducing  them  into 
the  Church.  ^  A  centurion.  This  ti- 
tle is  commonly  understood  as  desig- 


nating the  commander  of  a  hundred 
men.  He  was  the  subordinate  officer 
over  the  sixth  part  of  a  cohort.  ^  The 
band.  This  was  an  independent  co- 
hort and  not  part  of  a  legion,  levied  in 
Italy  and  not  in  Syria,  (and  probably 
designed  as  a  body-guard  for  the  pro- 
curator,)  somewhat  as  English  officers 
and  regiments  now  in  India. 

2.  A  devout  man,  &c.  These  terms 
denote  Gentiles,  who,  though  not  pro- 
selytes, had  abandoned  heathenism, 
and,  by  living  among  Jews,  had  be- 
come worshipers  of  the  true  God.  In 
this  Gentile  mind  there  was  thus  a 
preparedness  for  the  reception  of 
Christianity,  brought  about  by  the 
Spirit  of  truth,  and  pointing  to  Christ. 
\  With  all  his  house.  He  was  not  only 
pious  for  himself  and  privately,  but 
he  gave  proof  of  his  sincerity,  by  so 
guiding  and  controlling  his  household. 
"I  know  Abraham,"  &c.  Personal 
religion  will  lead  to  family  religion, 
and  prove  itself  by  its  fruits  in  the 
household.  Tf  Much  alms.  Lit.,  Do~ 
ing  many  charities  to  the  people,  (the 
Jewish  people. )  This  is  also  remarked 
of  the  other  Roman  centurion,  Luke 
7  :  5,  and  it  is  always  a  fruit  of  true 
piety  if  not  a  proof  of  it,  James  1 :  27. 
Yet  this  conduct  was  strongly  contrast- 
ed with  that  of  these  heathen  officera 
in  general,  who  plundered  the  people 
of  the  provinces  wherever  they  could. 
^  Prayed — praying.  It  would  seem 
most  probable  that  this  relates  to  hia 
habitual  devotions  at  the  regular  hours 
of  prayer.  Not  unlikely  he  was  pray- 
ing for  guidance  in  the  way  of  life, 
and  for  light  on  the  subject  of  this  new 
faith  spreading  every  wL«re  in  Judea 
and  through  the  empire.  See  vss.  4, 
5.  And  the  very  difficulty  then  in  hia 
mind  may  have  been  this,  as  to  the  ne- 
cessity of  Judaism  and  circumoision  ia 


202 


THE  ACTS  OP  THE  APOSTLES, 


[A.  D.  id 


c  vs.  30. 
«h.n:13, 


3  "He  saw  in  a  vision  evidently  about  the  ninth  hour 
of  the  day  an  angel  of  God  coming  in  to  him,  and  saying 
unto  him,  Cornelius. 

4  And  when  he  looked  on  him  he  was  afraid,  and  said,  What  is  it, 
Lord  ?  And  he  said  unto  him,  Thy  prayers  and  thine  alms  are  come 
ap  for  a  memorial  before  Grod. 

5  And  now  send  men  to  Joppa,  and  call  for  one  Simon,  whose 

surname  is  Peter : 
4ch.9:«.  Q  jjq  lodgeth  with  one  ^  Simon  a  tanner,  whose  house  is 

ech.ii:u.       -^y  ^jjg  ggg^  gj^jg  .  ejjg  shall  tcU  thee  what  thou  oughtest 

to  do. 


order  to  union  with  Christ  and  His 
Church.  As  he  "  always  prayed"  and 
did  not  faint,  he  received  gracious  an- 
swers, in  fulfillment  of  the  promise, 
"  Then  shall  we  know,  if  we  follow  on 
to  know  the  Lord,"  (Hos.  6  :  3.)  Even 
to  the  darkened  Gentile,  who  has  such 
preparedness  of  mind  and  really  seeks 
after  Christ,  God  will  raise  up  teachers 
and  guides,  as  He  sent  Philip  all  the 
way  from  Samaria  by  the  road  to 
Gaza,  to  instruct  the  inquiring  eunuch, 
and  as  here  He  sent  Peter  to  Cornelius. 
As  Philip  lived  and  preached  at  Cesa- 
rea,  (ch.  8  :  40,)  Cornelius  had  heard 
the  Gospel,  (vs.  37.) 

8.  Vision.  Rather,  in  an  apparition 
— not  in  a  dream,  but  with  his  bodily 
eyes.  ^  Evidently — openly,  manifestly, 
in  human  form,  vs.  30.  ^  Ninth  hour — 
three  o'clock  in  the  afternoon,  one  of 
the  Jewish  hours  of  prayer,  ch.  3:1; 
5:7.  ^  An  angel  of  God.  The  im- 
portance of  the  occasion  was  so  great, 
opening  the  Church  to  a  Gentile  and 
thus  to  the  Gentile  world,  and  receiving 
such  an  alien  and  stranger  into  the 
household  of  God,  that  the  mission  of 
an  angel  was  warranted.  The  person 
of  this  angelic  being  was  seen  coming 
in  to  him,  standing  before  him,  and 
was  heard  calling  him  hy  name. 

4.  Looked — Looking  steadfastly  upon 
Mm  and  becoming  very  fearful,  (full  of 
awe  at  the  sight  of  such  a  celestial  vis- 
itant,) he  said.  What  is  it  Lord  ?  As 
we  say,  "  What  is  it'^  that  has  brought 
you  hither  ?  ^  Thy  prayers  and  thine 
alms.  Tliese  are  the  services  spoken 
of  (vs.  2,)  as  those  which  were  'die 
habit  of  Cornelius.     ^  Are  come  u^    as 


incense,  "vials  full  of  odors,"  Rev.  8  • 
3,  4.  ^  For  a  memorial.  This  term  ia 
used  in  the  Greek  version  of  the  Old 
Testament  for  sacrifice.  Lev.  2:2,  16. 
His  prayers  and  alms  were  for  a  re- 
minder in  God'  s  "book  of  remem- 
brance," Mai.  3  :  16;  Neh.  13  :  14, 
22,  31,  and  noted  down  as  calling  for 
the  Divine  action.  This  only  shows  that 
already  this  man  must  have  had  some 
faith  leading  him  to  pray,  and  such  a 
faith  as  brought  forth  its  fruits  in  his 
life,  and  made  him  already  yearn  for 
the  benefits  of  the  Gospel.  There  is  no 
idea  here  of  any  thing  meritorious  in 
his  prayers  and  alms.  But  that  he 
went  forward  in  duty  so  far  as  he  had 
the  light,  and  in  such  case  he  had  the 
promise  of  more  light,  and  grace  for 
grace,  John  1  :  16. 

5-6.  And  noio,  since  this  is  so,  and 
the  time  has  come  for  your  prayers  to 
be  answered,  sefid  men  to  [unto)  Joppa. 
The  directions  are  definitely  given. 
^  Call  for.  Lit.,  Setid  for,  the  same 
word  as  in  vs.  22.  '  Tf  Lodgeth,  as  a 
guest,  see  ch.  9  :  43.  Tf  Whose  house. 
The  site  of  Simon's  house  was  pointed 
out  to  us  by  the  sea-side  in  Joppa. 
Thei-e  we  found  skins  and  oil  still  dealt 
in,  and  we  saw  abundant  reasons  for 
such  a  trade  being  located  near  the 
sea,  and  in  the  suburbs  of  the  city,  as 
it  was  required  by  law.  ^  Ought- 
est. Lit.,  What  is  necessary,  (namely, 
according  to  God's  plan.)  This  made 
it  his  duty.  Observe.  —  (1)  How 
could  Cornelius  imagine  what  duty  of 
burden  was  now  to  be  laid  upon  him, 
and  what  would  be  shown  him  that  hf 
ought  to  do?     Yet  he  went  forward 


HOUSE  TOPS. 


Jaeobiis'  Acts. 


p.  202. 


k.  D  40.^ 


CHAP.  X 


201 


7  And  when  the  angel  which  spake  unto  Cornelius  was  departed, 
he  called  two  of  hia  household  servants,  and  a  devout  soldier  of  them 
that  waited  on  him  continually  : 

8  And  when  he  had  declared  all  th^se  things  unto  them,  he  sent 
them  to  Joppa. 

9  ^  On  the  morrow,  as  they  went  on  their  journey,  and 

drew  nigh  unto  the  city,  'Peter  went  up  upon  the  house- •''"'^•^^=^'*^ 
top  to  pray,  about  the  sixth  hour : 

10  And  he  became  very  hungry,  and  would  have  eaten  :  but  while 
they  made  ready,  he  fell  into  a  trance. 

11  And   *saw   heaven    opened,    and  'a   certain   vessel  lev.' 19  :u'. 


ready  and  anxious  to  learn  his  duty. 
(2)  God  might  have  revealed  to  Cor- 
nelius His  will  by  direct  disclosures. 
But  He  would  employ  human  instru- 
mentalitj',  and  bade  him  send  for  Peter. 

7.  Cornelius  promptly  obeys  the  Di- 
vine direction.  He  was  not  thrown 
into  perplexity,  but  was  met  in  the 
way  of  his  prayers,  and  doubtless  saw 
this  to  be  the  answer  from  above. 
*[  Household  servants.  Lit.,  Domestics. 
^  Devout  soldier.  One  of  the  private 
soldiers  who  attended  on  this  officer. 
Matt.  3:9;  Matt.  8:9.  Da  Costa, 
in  his  work  entitled,  "  The  Four  Wit- 
nesses," holds  that  this  soldier  was 
most  probably  Mark  the  Evangelist, 
and  that  so  he  was  the  first  convert  of 
Peter,  or  one  of  the  very  first,  and 
hence  called  his  son. — A  whole  house- 
hold is  thus  placed  i'n  contact  with 
Christianity,  when  they  are  in  a  state 
of  readiness  to  receive  the  truth,  all 
in  sympathy  with  Cornelius.  Several 
witnesses  were  provided  to  testify  to 
the  mii-acle.  Cornelius  does  not  stern- 
ly command,  but  kindly  opens  the  case. 

S.  Declared.  Lit.,  Given  an  exegesis, 
or  historical  statement,  of  these  things, 
which  had  occurred,  vss.  4-6.  ^  Jop- 
pa, From  this  same  place  Jonah  was 
sent  to  preach  to  the  Gentile  Ninevites, 
and  Peter  now  to  the  Gentiles  at  Cesa- 
roa,  ch.  9  :  36.  Starting  at  four  or 
five,  P.  M.,  they  would  travel  in  the 
cool  of  the  evening  and  next  morning, 
arriving  about  noon.  This  we  did. 
The  distance  was  thirty  Roman  miles. 

9.  These  messengers  being  on  their 
way  to  Joppa,  God  was  at  the  same 
time   ordering  all   the  Gircumstances 


there,  so  as  to  be  ready  for  their  call. 
Peter  went  up  upon  the  hoiise,  the  flat 
roof  used  for  sleeping,  airing,  meditation 
and  devotion,  so  as  the  better  to  pray 
toward  Jerusalem,  (1  Sam.  9  :  26  ;  Jer. 
19  :  13.)  The  term  is  6oJ/xa,  from  which 
we  have  dome,  a  circular,  arched  roof. 
TT  To  pray.  It  was  the  second  hour 
for  prayer,  at  noon-time,  twelve  o'clock, 
the  hour  for  the  mid-day  meal. 

10.  Very  hungry.  As  it  was  meal- 
time, and  as  he  was  to  be  thus  prepared 
for  his  vision  of  food.  ^  Would  have. 
Rather,  desired  to  taste  [eat)  food. 
^  While.  (While)  ^/teynotw  (the  people 
of  the  house  were)  preparing.  H  Fell 
into.  Literally,  an  ecstasy  fell  upon  him. 
"  A  ravishing  of  spirit  fell  on  him." — 
Wiclif.  The  same  is  used  by  the  Sev- 
enty of  the  "deep  sleep"  which  fell 
upon  Abraham,  Gen.  15  :  12.  In  such 
a  supernatural  absorption  of  mind 
some  of  the  most  important  revelations 
appear  to  have  been  made.  Acta  22  : 
17  ;  2  Cor.  12  :  2.  This  was  not  like 
the  vision  of  Cornelius,  where  the  ob- 
jects were  seen  by  the  eye,  but  moro 
like  a  dream. 

11.  Heaven  opened.  See  ch.  7:  56, 
where  Stephen  saw  ^^  heaven  opened,'* 
the  token  of  a  new  and  special  revela- 
tion to  him.  Nathaniel  is  promised  the 
same,  in  order  to  a  vision  of  the  Son 
of  man,  as  the  ladder  of  Jacob's  vision. 
John  1 :  51.  %  Vessel.  This  is  a  very 
general  term  vaQ^mng  utensil,  or  fabric, 
or  instrument,  to  be  explained  by  the 
context,  as  a  sheet,  canvas.  ^  Kn^ 
Literally,  hound,  fastened — by  the  four 
corners,  or,  literally,  by  four  beginmngs 
— four  ropes,  the  beginnings  of  Mhick 


^(A 


THE  ACTS  OF  THE  APOSTLES. 


[A.  J).  40, 


descending  nnto  him,  as  it  had  been  a  great  sheet  knit  at  the  foui 
corners,  and  let  down  to  the  earth  : 

12  Wherein  were  all  manner  of  four-footed  beasts  of  the  earth, 
and  wild  beasts,  and  creeping  things,  and  fowls  of  the  air. 

13  And  there  came  a  voice  to-  him,  Eise,  Peter;  kill 
and  eat. 

14  But  Peter  said,  Not  so,  Lord :  ^  for  I  have  never 
eaten  any  thing  that  is  common  or  unclean. 

15  And  the   voice  spake   unto   him  again  the    second 
time,    ^  What    God    hath    cleansed,    that    call   not   thou 


A  Lev.  11:7, 
and  20 :  25. 
Deut.  U :  3-7. 
Rz.4:14. 
i  Matt.  15:  11 


Rom.  14:  14, 17, 

20. 

1  Cor.  10 :  25. 
1  Tim.  4:4. 
Tit.  1:15. 


only  were  seen,  and  suspended  from 
above  by  an  unseen  hand.  ^  Let  down. 
This  was  the  appearance  in  vision,  that 
such  a  fabric  was  let  down  to  the 
earth.  Observe.  —  God  adapts  His 
teachings  to  our  case.  He  lets  down 
His  Divine  instructions  to  our  neces- 
Bities.     See  Luke  13  :  28-30. 

12.  Tliis  singular  receptacle  con- 
tained all  manner,  &c.  Rather,  all 
the  four-footed  beasts,  &c.,  "  the  whole 
animal  world,  without  any  other  dis- 
tinction than  that  of  their  order  in  the 
creation  "  Gen.  1  :  26.  Hence,  both 
the  cle:aa  and  unclean  animals  were« 
there,  as  they  were  distinguished  by 
the  Mosaic  law.  (Lev.  11:2.)  The 
text  reads,  ^^  All  the  quadrupeds,^^  not 
*'  all  manner  of.'"  Yet  this  may  be  the 
idea — "  all,"  as  regards  the  varieties — 
the  article  being  used  generically,  to 
signify  that  some  of  all  the  kinds  were 
there. 

13.  This  is  a  command,  involving  a 
privilege.  So  is  it  with  all  God's  com- 
mandments. "i?e  saved,  be  healed." 
Peter  being  hungry,  has  this  vision. 
"  So  God  adapts  His  teaching  to  our 
circumstances,  and  Divine  instructions 
are  grafted  upon  human  infirmities." 
^  Kill.  This  is  the  term  commonly 
applied  to  sacrificial  slaying,  and  here 
it  is  the  same  as  to  say,  "Go  to  work, 
Peter,  and  of  all  these  animals  slay  in- 
discriminately, with  no  regard  to  the 
Mosaic  distinctions  of  clean  and  un- 
clean." They  were  all  set  before  him, 
without  restriction  or  limitation,  to 
use  as  he  pleased,  of  all  kinds. 

14.  Not  so.  Literally,  by  no  means, 
Lf.rd.     Petel  revolted  at  this  idea  as 


altogether  contrary  to  all  his  religious 
principles  and  practice.  The  Jewish 
law,  which  he  had  always  strictly  ob- 
served, set  a  special  diflferehce  between 
clean  and  unclean  animals,  in  order 
to  train  the  people  to  the  important 
distinctions  between  holy  and  sinful — 
holiness  and  sin — and  also  to  separate 
them  in  all  their  daily  living  from  all 
other  people.  *^C'o?nmon,  not  consecrated 
— unholy — as  explained  by  ^'uticlean.^' 
Peter  could  point  to  the  written  law. 
But  a  miracle  or  revelation  could  show 
it  to  be  abrogated. 

1 5.  This  natural  reply  of  Peter,  con- 
sidering all  his  religious  prepossessions 
and  customs  as  they  were  authorized 
fully  by  the  word  of  God,  is  answered. 
Tf  Cleansed.  God  had,  in  this  s^^mbol- 
ical  representation,  cleansed  the  unclean 
beasts,  &c. — that  is,  had  declared  them 
cleansed — had  removed  their  ceremo- 
nial defilement,  by  His  authority.  And 
this  Divine  revelation  was  to  show  Peter 
this  fact.  ^Thai  call  not.  Literally,  i;A« 
things  lohich,  ^c,  do  not  thou  vulgarize — ■ 
{profane.  Make  not — count  not,  common. ) 
This  last  is  expressed  in  one  word. 
And  Jews  and  Gentiles  were  no  longer 
to  be  kept  asunder,  but  to  be  regarded 
as  one  in  Christ — "where  there  is 
neither  Jew  nor  Greek,"  Eph.  1  :  10; 
Col.  1  :  20 ;  1  Tim.  4 :  4,  -5.  "A  res- 
toration of  all  things "  has  now  been 
produced,  (ch.  3  :  21,)  but  only  in  tho 
liint  and  earnest  of  it.  The  wall  of 
partition  was  broken  down,  find  th«» 
whole  Gentile  Avorkl  was  to  be  admic- 
ted  to  the  fellowship  and  privileges  of 
the  Gospel,  Eph.  2:14;  Gal.  3  :  28 


A.  D.  40.] 


CHAP   X. 


206 


16  This  wai!  done  thrice :  and  the  vessel  was  received  up  again 
into  heaven. 

1 7  Now  while  Peter  doubted  in  himself  what  this  vision  which  he 
had  seen  should  mean,  behold,  the  men  which  were  sent  from  Cor- 
nelius had  made  enquiry  for  Simon's  house,  and  stood  before  the  gate, 

18  And  called,  and  asked  whether  Simon,  which  was  surnamed 
Peter,  were  lodged  there. 

19  If  While  Peter  thought  on  the  vision,  Hhe  Spirit  **''*•  "=  ^2- 
said  unto  him,  Behold,  three  men  seek  thee. 

20  ^  Arise  therefore,  and  get  thee  down,  and  go  with  '  "''•  ^^  • '• 
them,  doubting  nothing  :  for  I  have  sent  them. 


16.  This  [thing.)  Meaning  either 
the  voice,  which  in  the  previous  verses 
is  said  to  have  spoken  "again  the 
second  time  " — or  the  vision,  voice  and 
all.  It  would  seem  that  the  latter  is 
meant,  because  the  pronoun  cannot 
agree  with  the  term  for  voice,  but 
means  "  this  thing. '^  Yet  as  the  verb 
is  the  same  as  is  used  with  '^  voice'"  in 
vs.  13,  it  may  denote  that  this  thing 
occurred,  that  is,  the  voice  repeated 
the  third  time  in  connection  with  the 
one  vision ;  and  the  neuter  pronoun  is 
used  to  give  the  declaration  a  wider 
range.  This  is  the  more  clear  from 
the  last  clause,  which  tells  us  that  the 
vessel  was  only  at  the  close  taken  up 
iuto  heaven,  and  not  three  times  taken 
up  and  let  down. 

17.  It  was  at  the  moment  of  Peter's 
doubt  and  inquiry,  that  light  was  fur- 
nished, and  all  according  to  the  Divine 
plan,  that  employed  different  agents, 
independent  as  they  were,  to  bring 
about  His  purpose.  ^  Should  mean. 
Literally,  might  be.  ^  The  men  sent 
from  Cornelius.  The  men  who  had 
>)eeu  sent  by  Cornelius  and  who  had 
come  from  him,  having  inquired  out — 
having  inquired  thoroughly  until  they 
found  out — as  they  were  instructed  to 
inquire,  (5,  6,)  and  the  tanner  was  an 
obscure  man.  ^  Stood.  Were  present 
at  the  gate — the  door  opening  upon  the 
court  from  the  street.  This  is  the 
Btyle  of  the  more  ordinary  Oriental 
houses.  Others,  and  superior  ones, 
have  a  porch  or  vestibule  between  the 
gate  and  the  court.  The  Eastern  cus- 
tom is  for  strangers  to  stand  at  the 


outer  gate  aud  call  o: 
18 


t,  "Who  lives 


here  ?"    or  to   give  warning   of  their 
coming. 

18.  And  called.  Literally,  and  hav- 
ing cried  (or  called)  out,  they  inquired  if 
(whether  or  not,)  Simon,  he  who  is  sur- 
named Peter,  lodges  here — is  entertained 
here  as  a  guest,  or  visitor.  The  name 
of  Simon  was  so  common,  that  it  was 
necessary  to  be  particular — and  he  was 
now  better  known  by  this  name  given 
him  by  our  Lord,  than  by  "Simon, 
son  of  Jonas."  It  is  the  custom  at  the 
East  to  stand  at  the  outer  gate  and 
caU  out.     See  Deut.  21  :  11. 

19.  Thought.  Rather,  earnestly  revol- 
ving in  mind,  or  pondering  in,  mina 
concerning  the  vision.  This  state  of  Pe- 
ter's mind,  is  recorded  as  so  exactly 
corresponding  to  the  arrival  of  the 
men,  as  it  was  ordered  in  God's  all- 
wise  aud  wonderful  providence,  T[  2'he 
Spirit.  The  same  Spirit  that  gave  Pe- 
ter the  vision  and  Cornelius  another 
vision  to  match,  now  notified  to  Petei 
the  arrival  of  those  men  whom  He  di- 
rected to  be  sent  to  him.  Obseeve. — 
Here  is  the  momentous,  glorious  cri- 
sis !  As  when  certain  Greeks  came  to 
the  feast,  saying  to  Philip,  "Sir,  we 
would  see  Jesus.  And,  Jesus  replied, 
The  hour  is  come  that  the  Son  of  man 
should  be  glorified."     John  12  :  20-23. 

20.  Arise  therefore.  Rather,  but 
arise.  The  "  but  "  turns  the  discourse 
to  the  matter  in  hand,  as  to  what  was 
to  be  done  in  the  perplexity.  ^  Get 
thee  d:ivn — from  the  house-top  to  where 
they  are.  ^  Go.  Depart  (on  a  jour- 
ney) zvith  them.  Tf  Doubting  nothing—^ 
making  no  hesitation,  about  going  with 
these  heathen — for  I  have  tent  theny 


206 


THE  ACTS  OF  THE  APOSTLES, 


[A.  D.  40, 


2i  Then  Peter  went  down  to  the  men  which  were  sent  unto  him 
from  Cornelius ;  and  said,  Behold,  I  am  he  whom  ye  seek :  what  is 
the  cause  wherefore  ye  are  come  ? 

22  And  they  said,  ""  Cornelius  the  centurion,  a  just 
man,  and  one  that  feareth  Grod,  and  "  of  good  report  among 
all  the  nation  of  the  Jews,  was  warned  from  Grod  by  an 

holy  angel  to  send  for  thee  into  his  house,  and  to  hear  words  of  thee. 

23  Then  called  he  them  in,  and  lodged  them.     And  on 
5h?iia2.        the  morrow  Peter  went  away  with  them,  **and   certain 

brethren  from  Joppa  accompanied  him. 
24  And  the  morrow  after  they  entered  into  Cesarca.     And  Cor- 
nelius waited  for  them,  and  had  called  together  his  kinsmen  and 
near  friends. 


•IT*.  1,  2,  to. 
RCh.  22:12. 


rather  than  Cornelius.  This  would 
lead  him  to  expect  some  disclosure  as 
to  the  meaning  of  the  vision.  He  was 
already  charged  to  make  no  objection 
to  consorting  with  them,  and  he  would 
soon  hear  further  from  them, 

21.  Peter  obeyed  the  direction  ex- 
actly— went  down  from  the  roof  to  the 
gate,  or  door,  opening  from  the  street. 
The  men  seem  to  have  made  the  com- 
mon inquiry,  and  had  probably  stood 
without  until  Peter  came.  See  vs.  23. 
Peter  at  once  frankly  presents  himself 
as  the  person  for  whom  they  were  in- 
quiring, and  without  assuming  any  su- 
perior knowledge,  asks  of  them  their 
errand — waiting  to  be  enlightened  on 
the  subject  by  the  event.  All  that  he 
knew  beyond  the  vision,  was  that  there 
were  three  men,  and  that  these  were 
the  ones  sent  by  God.  ^  Ye  are  come. 
Literally,  ye  are  present. 

22.  The  centurion.  Rather,  a  centu- 
rion. ^  A  just  man — righteous  in  the 
eyes  of  the  law.  In  vs.  2,  he  is  called 
devout  —  pious.  ^Feareth  God — the 
God,  (of  Israel.)  ^  Of  good  report. 
Literally,  ivitnessed  of.  See  ch.  6:3; 
16  :  2;  22:  12.  So  of  the  centurion 
in  Luke  7  :  46.  All  the  people  of  the 
Jews,  as  well  as  his  own  people,  bore 
ample  testimony  of  his  excellent  char- 
acter and  deeds.  ^  Warned  from  God. 
Was  divinely  instructed.  This  is  ex- 
pressed by  one  word  in  the  Greek. 
\  By  a  holy  angel.  This  was  the  pcr- 
Bon  who  was  seen  by  Cornelius  in  the 
risiou,    (v».    3.)      \  Send  for       The 


same  word  as  in  vs.  5,  rendered  "call 
for.*'  ^  To  hear  words.  It  was  said  in 
the  vision,  "He  shall  tell  thee  what 
thou  oughtest  to  do,"  (vs.  6.) 

23.  Called  he  them  in.  Literally, 
IIavi?ig  called  them  in,  he  lodged  them. 
This  refers  to  an  invitation  to  the  hos- 
pitalities of  the  hovise,  to  lodge,  &c., 
and  seems  to  imply  that  they  stood 
outside,  or  at  least  in  the  court  as  yet. 
^  Lodged  them.  Rather,  treated  them 
as  guests.  Though  the  house  was  not 
Peter's,  he  was  at  liberty  to  do  this  ; 
to  invite  others  as  guests  where  he 
himself  was  such  a  guest.  The  term 
is  the  same  as  in  verse  18  is  used  of 
Peter.  This  is  his  first  "consorting 
with  men  uncircumcised  and  eating 
with  them,"  as  is  also  probably  im- 
plied. Seech.  11:3.  ^Onthemorrou- — 
after  they  had  tarried  over  night — Fe- 
ter  went  away  ivith  them,  according  to 
the  Divine  direction,  (vs.  20,)  and  cer- 
tain brethren,  (some  of  the  brethren,)  six 
in  number.  See  ch.  11  :  12.  Some  of 
the  Christian  brethren  went,  probably 
as  personal  friends,  or  it  may  be,  from 
an  expectation  of  some  important 
event.  It  was  plainly,  however,  to 
serve  a  useful  purpose  in  bearing  wit- 
ness and  being  appealed  to  in  defense. 
See  ch.  11  :  1-12.  Wiclif  has  it, 
"that  they  might  be  witnesses  to 
Peter."  This  doubtless  was  God'a 
plan. 

24.  The  morroiv  after — after  leaving 
Joppa — one  night  on  the  road,  thii'tf 
miles.     For  the  time  occupied  in  the 


A.  D.  40.] 


CHAP.  X. 


20'' 


25  And  as  Peter  was  coming  in,  Cornelius  met  him,  and  fell  down 
at  his  feet,  and  worshipped  him. 

26  But  Peter  took  him  up,  saying,  p  Stand  up;  I  myself  L'^; i^9*\^oti^ 
also  am  a  man.  "'^* 

27  And  as  he  talked  with  him,  he  went  in,  and  found 
many  that  were  come  together. 

28  And  he  said  unto   them.   Ye   know  how  nhat   it  fgris?*"^'"* 
is  an  unlawful   thing   for  a  man  that  is  a  Jew  to  keep  Gai.^2;  12,14. 
company,  or  come  unto  one  of  another  nation;  but  ""  God  Eph.  3^:"6!' ^' 
hath  shewed  me  that  I  should  not  call  any  man  common 

or  unclean. 


journey,  see  vs.  9  and  notes.  \  Wait- 
ed— was  expecting  them.  This  shows 
the  confidence  of  the  man  in  the  result 
of  his  mission  as  Divinely  promised, 
and  his  zeal  in  having  all  in  readiness 
for  the  instructions  expected  on  the 
arrival  of  Peter.  See  vs.  6.  ^  Called 
together — having  convened.  ^  JS^insmcn 
— his  relatives.  ^  Near  friends.  Lit., 
necessary  friends — very  intimate  friends. 
This  shows  the  piety  of  Cornelius, 
which  led  him  thus  to  influence  these 
friends  and  bring  them  within  the 
reach  of  these  means  of  grace.  It 
would  seem  that  they  had  at  least  be- 
come favorably  disposed  toward  the 
true  religion  as  against  idolatry.  Ob- 
serve.— How  natural  and  obligatory  is 
it  to  seek  to  bring  our  kindred  with  us 
to  Christ. 

25,  26.  And  as  Peter.  Literally, 
and  as  it  became  (or  came  to  pass)  that 
Peier  was  entering.  \  Fell  down.  Lit- 
erally, falling  at  the  feet,  worshiped.  It 
is  not  said  whose  feet,  or  whom  he  wor- 
shiped, but  it  is  clearly  implied.  This 
act  of  prostration  seems  not  a  mere 
courtesy,  as  among  the  Orientals,  but 
an  act  of  homage  and  worship,  as  to  a 
superhuman  being.  As  he  had  received 
Divine  notice  of  such  a  messenger  and 
message  from  God,  we  cannot  wonder, 
that  especially  to  one  born  and  trained 
a  heathen,  this  prostration  should  have 
been  his  first  impulse.  Or  even  if  it 
was  not  meant  for  worship,  but  only  as 
an  expression  of  profound  reverence, 
Peter  resists  it  as  at  least  seeming  to 
be  an  unwarranted  homage,  which  he, 
as  being  only  a  man,  could  not  accept. 
\  1  mysel^falso   Poter  saw  in  Cornelius  a 


possible  misapprehension  as  though  he 
was  taking  him  for  a  Divine  being  ;  and 
implies  that  this  might  be  inferred  from 
his  act.  But  as  Peter  had  been  plain- 
ly set  forth  in  the  vision  as  being  a 
man,  we  may  suppose  that  Cornelius 
had  no  settled  intent  of  paying  him  Di- 
vine worship,  but  that  Peter  revolted 
at  such  an  appearance  of  evil.  He  had 
in  the  vision  been  shown  that  all  men 
are  on  the  same  footing  in  God's  sight. 
Our  Lord  was  often  so  worshiped  and 
did  not  resist  it.  Matt.  8  :  2  ;  9  :  18 ; 
14 :  33.  The  Pope  permits  such  adora- 
tion of  himself,  and  thus  profanely  puts 
himself  in  the  place  of  God.  2  Thess. 
2  :  4 ;  see  Rev.  19  :  10  ;  22  :  9  ;  ch.  14: 
14,  15. 

27.  Talked  with  him.  Rather,  asso- 
ciating familiarly  with  him,  to  show  how 
he  put  himself  on  a  level  with  him, 
both  as  a  man  with  fellow  man,  and  aa 
a  Jew  with  a  Gentile,  vs.  28.  ^  En- 
tered in — to  the  room  from  the  court. 
T[  Many.  The  number  was  remarkable 
enough  to  be  noted  here. 

28.  Ye.  Peter  here  at  once  comea 
to  the  point  explaining  his  presence. 
He  declares  that  the  law  or  custom 
which  they  were  so  well  aware  of  and 
so  much  interested  in,  prohibiting  the 
association  of  Jews  with  Gentiles,  had 
been  expressly  set  aside  by  God.  The 
Jews  professed  at  this  time  to  find  such 
a  prohibition  in  the  laws  of  Moses ;  and 
though  no  express  command  could  ba 
found,  this  was  the  interpretation  0^ 
their  Rabbins  or  Doctors,  and  it  wa& 
the  common  practice  of  that  time.  Ju- 
venal and  Tacitus  tell  us  t^iat  even  the 
Jews  who  lived  at  Rome  observed  thiUi 


f08 


TH?  ACTi  OF  THE  APOSTLES 


[A.  D.  40. 


29  Therefore  came  I  unto  you  without  gainsaying,  as  soon  as  I 
was  sent  for  :  I  ask  therefore  for  what  intent  ye  have  sent  for  me  ? 

30  And  Cornelius  said,  Four  days  ago  I  was  fasting 
until  this  hour;  and  at  the  ninth  hour  I  prayed  in  my  house, 
and,  behold,  *a  man  stood  before  me  *in  bright  clothino-. 
81  And  said,    Cornelius,    *»  thy  prayer  is   heard,    ^  and 
thine  alms  are  had  in  remembrance  in  the  sight  of  God. 


•  ch.  1 :  10. 
tMatt.  28:3 
Mark  16  : 5. 
Luke  24 : 4. 
u  vs.  4,  <fec. 
Dan.  10:12. 
eUelj.  6:10, 


rule.  ^  IIoio  that  it  is — that  it  is.  The 
spirit  of  the  Mosaic  economy  was 
doubtless  to  keep  the  Jews  separate 
from  the  heathen,  and  to  prevent  their 
intermingling  with  the  Gentiles,  until 
the  coming  of  Christ  should  bring  in 
the  time  for  the  universal  spread  of  the 
true  religion.  ^  Keep  company.  Lit- 
erally, to  cleave  to.  The  term  is  used 
in  the  sense  of  adhering  to  a  party,  and 
implies  very  habitual  association,  such 
as  lodging  and  eating  together,  as  being 
on  a  level.  ^  Come  unto.  That  is,  on 
terms  of  social  equality — such  as  eat- 
ing and  dwelling  with  them  would 
show.  In  ch.  11  :  3,  it  is  defined  as 
eating  loith  them.  The  Jews  did  not  re- 
fuse all  intercourse  with  the  Gentiles. 
John  4  :  8,  9.  ^  But.  Rather,  and. 
He  means  to  say,  ^'ye  know"  the  rig- 
orous custom  ;  and  yet,  for  all  that, 
God  hath  showed  me  (by  the  vision,) 
no  one  common  or  uncleaji  to  call  (tvho  is) 
a  man.  Though  Peter  in  his  discourse 
at  Pentecost  declares  that  the  Gospel 
is  to  be  universally  spread  abroad,  (ch. 
2:  39,)  yet  it  was  necessary  to  show 
him  by  vision  this  simple  truth,  so  un- 
welcome to  the  Jewish  prejudice  and 
so  contrary  to  their  practice,  that  men 
of  all  nations  were  to  be  acknowledged 
as  on  the  same  footing  in  the  sight  of 
God,  The  first  idea  was  that  the 
Gentiles  were  to  come  into  the  Church 
only  by  becoming  converts  to  Judaism. 
29.  Therefore.  Therefore  also  I  came. 
Not  only  had  God  showed  him  this 
truth,  but  for  this  reason  he  had 
come.  This  would  account  f)r  his 
presence  there  among  them.  ^  With- 
out gainsaying.  Literally,  without  say- 
ing anything  to  the  contrary  —  without 
disputing  or  debating.  ^  As  soon  as. 
Literally,  Having  been  sent  for.  This 
is  introduced  not  to  show  the  prompt- 
ness cf  his  coiipliance,  but  the  fact  of 


their  call — and  this  was  to  introduca 
the  question  which  follows.  ^  /  ask 
therefore.  Literally,  /  ask  then.  If  For 
what  intent — on  what  account.  Peter 
had  heard  from  the  messengers  that 
Cornelius  was  directed  by  an  angel  to 
send  for  him  and  to  hear  words  of  him, 
(vs.  22.)  But  this  was  indefinite,  and 
would  naturally  excite  in  Peter  a  de- 
sire to  hear  from  Cornelius  himself  the 
full  particulars  in  so  important  a  case. 

30.  Four  days  ago.  Literally,  from 
the  fourth  day.  Cornelius  sent  the 
messengers  to  .Joppa  on  the  day  of  the 
vision,  where  they  arrived  the  day 
following,  (vs.  29.)  The  next  day 
they  started  for  Cesarea,  and  reached 
it  on  the  fourth.  He  means  here  to 
say,  that  on  the  fouHh  day  previous,  he 
had  fasted  until  this  hour  of  that  day — 
that  is,  until  the  hour  in  which  he  was 
speaking — the  sixth  hour ;  the  hour  of 
the  mid-day  meal,  or  twelve  o'clock  at 
noon.  This  is  mentioned  by  the  cen- 
turion, to  show  that  he  was  observing 
the  Jewish  ordinances  of  fasting  and 
prayer,  as  a  convert  from  heathenism 
to  the  true  religion.  ^  The  ninth  hour. 
Three  o'clock,  P,  M.  The  fast  contin- 
ued until  then,  ^  In  my  house.  Not 
ostentatiously,  but  domestically.  Ob- 
SEKVE.  —  Household  worship  —  family 
prayer  and  the  family  altar — will  be 
established  by  every  true  worshiper  of 
God,  and  God  will  honor  domestic  piety 
to  the  salvation  of  the  household,  vs. 
44.  ^  A  man.  The  same  that  Luke 
in  the  narrative  calls  an  angel,  vs.  3. 
He,  was  a  supernatural  messenger  in 
human  form,  and  in  bright  shining  rai- 
ment, showing  the  Divine  glory  by 
which  he  was  commissioned. 

31.  And  said.  Cornelius  here  gives 
the  main  ideas  of  the  Divine  message 
in  his  own  language.  This  is  accepted 
as  sufficient  for  all  purposes  in  making 


A.  D.  40.] 


CHAP.  X. 


aw 


132  Send  therefore  to  Joppa,  and  iall  hithei  Simon,  whose  surnama 
is  Peter ;  he  is  lodged  in  the  house  of  one  Simon  a  tanner,  by  the 
pea-side  :  who,  when  he  cometh,  shall  speak  unto  thee. 

33  Immediately  therefore  I  sent  to  thee ;  and  thou  " 
well  done  that  thou  art  come.     Now  therefore  are  we  all 
here  present  before  Grod,  to  bear  all  things  that  are  com- 
manded thee  of  Gi-od. 

34  ^  Then   Peter  opened  his  mouth,  and  said,  ^  Of  a 
truth  I  perceive  that  God  is  no  respecter  of  persons  : 

35  But    *  in    every    nation    he    that    feareth  him,  and 
worketh  righteousness,  is  accepted  with  him. 


U„of   yDeut.  10:17. 
Udbl  2  Chron.  19:7. 

Job  34: 19. 

Koui.  2:  11. 

Gal.  2  :  6. 

Eph.  C :  9. 

Col.  3:25. 

1  Pet.  ;  :  17. 

rch.  15:9. 

Rom.  2:13-27, 

aud  Z :  22-29,  an 

10:  12,  13. 

1  Cor.  12:  IS. 

Gal.  3:28. 

Eph.  2 :  13,  18, 

aud  3 :  G. 


an  accurate  report.  ^  Tht/  prayer. 
Not  referring  to  any  particular  prayer, 
necessarily— but  thy  praying  in  gene- 
ral. Or  it  may  refer  to  a  very  special 
prayer  made  by  Cornelius  on  the  fast 
day  for  Divine  illumination.  The  lat- 
ter is  more  probable.  God  does  not 
regard  prayers  that  are  made  without 
an  object,  but  answers  particular  re- 
quests :  aud  this  He  does  not  in  the  gen- 
eral but  in  particular.  Yet  his  prayer 
at  this  time  was  doubtless  the  represen- 
tative of  his  other  prayers— the  bur- 
den of  which  was,  that  he  might  be 
enlightened  and  guided  in  the  truth — 
for  the  answer  was  to  this  effect.  ^  Is 
heard.  Rather,  zt-as  A^arc?,  at  the  time. 
Tl  Had  ill  remembrance.  Rather,  were 
remembered— as  if  noted  in  God's  book 
of  remembrance  at  the  time.  In  vs. 
4,  it  is,  "thy  prayers  and  thine  alms 
have  (ascended)  come  up  for  a  memo- 
rial before  God." 

32.  Call  hither.  In  vs.  5,  "send 
for."  IT  He  is  lodged.  In  vs.  5,  the 
same  word  is  rendered  "he  lodgeth." 
^  When  he  cometh.  Literally,  who  hav- 
ing come — when  he  is  come.  *^  Shall 
speak  unto  thee.  "  Shall  tell  thee  what 
thou  oughtest  to  do,"  vs.  G  —  "hear 
words  of  thee,"  vs.  22. 

33.  Immediately  therefore  —  for  this 
reason — see  vs.  7.  ''Good  ground,'' 
says  Bengel,  ^\from  which  there  is  so 
quick  a  yield."  JiAnd  thou — (emphatic) 
— on  thy  part.  ^  Hast  done  well.  Pe- 
ter's coming  entirely  falls  in  with  the 
message  of  Cornelius  to  him,  and  gives 
great  satisfaction.  This  is  said,  to  put 
Peter's  mind  at  rest  —  that  he  had 
tome  in  obedience  to  the  Divine  call 

18* 


through  Cornelius.  ^  Bffore  God — . 
with  a  sense  of  the  Divine  presence, 
and  as  expecting  to  receive  a  message 
from  God.  Observe. — The  message 
from  the  sacred  desk  ought  to  be  at- 
tended upon  as  in  the  presence  of  God. 
^  To  hear  all  things.  This  is  the  right 
spirit  of  docility — to  "hear  what  God 
the  Lord  will  speak,"  (Psalm  85  :  8.) 
^  Commanded  thee.  Expressly  appoint- 
ed— ordered.  This  is  a  military  term, 
and  denotes  special  orders  given.  Cor- 
nelius does  not  doubt  that  God,  who 
had  promised  that  Peter  would  speak 
to  him  and  tell  him  what  he  ought  to 
do,  had  given  a  message  to  Peter  for 
him.  He  recognizes  no  authority  in 
Peter  personally,  but  only  as  the  mes- 
senger of  God  to  him.  It  is  God,  and 
not  Peter,  that  he  and  his  household 
worship. 

34.  Opened  his  mouth.  This  denotes 
a  solemn  and  special  address.  See  8  : 
35.  T[  Of  a  truth,  &c.  /  apprehend 
clearly,  (not  any  longer  dimly  and  un- 
certainly,) that  God  is  no  respecter  of 
persons — literally,  "no  lifter  up  '.f  the 
face  "  — ■  from  the  Hebrew  phrase 
which  denotes  a  partiality  in  adminis- 
tering justice.  He  means  that  God  doea 
not  accept  a  Jew  because  he  is  a  Jew — 
nor  reject  a  Gentile  because  he  is  such. 
He  is  not  swayed  by  any  such  mere 
outward  and  national  considerations, 
as  is  the  case  with  men,  Jas.  2  :  1-9. 
Peter,  in  his  first  Epistle,  again  refers 
to  this  important  truth  that  was  now 
so  clearly  conveyed  to  hira,  1  Peter  1 : 
17.     See  2  Chron.  19:7;  Lev.  19:15. 

35.  But  (on  the  contrary)  in  every 
I  nuiiion  —  without  respect  to  mere  na« 


210 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  4C 


alsa.  K7;  IC. 

Eph.  2:14,  16, 

17. 

Col.  1 :  20. 

I  Matt.  28  :  18. 

Eom.  10 :  12. 

'  Cor.  15:27. 

K.  U,  1 :  2(;,  22. 

1  Pet.  3 :  22. 

Rev.  17: 14,  and 

19:16. 

e  Luke  i :  14. 


86  The  word  which  God  sent  unto  the  children  of 
Israel,  *  preaching  peace  by  Jesus  Christ;  (''he  is  Lord 
of  all  ,•) 

37  That  word,  /  sa?/,  ye  know,  which  was  published 
throughout  all  Judea,  and  "  began  from  Galilee,  after  the 
baptism  which  John  preached ; 


tional  distinctions^,  as  might  have  been 
inferred  from  the  Jewish  economy — 
for  in  Christ  Jesus  there  is  neither 
Greek  nor  Jew  (Col.  3  :  11,)  Rom.  2: 
28,  29.  f  Feareth  him.  This  does  not 
put  all  religions  on  an  equality,  but  all 
nations.  This  fear  of  God  is  that  filial 
fear  which  leads  to  a  cheerful  obedience. 
Peter  in  his  Epistle  speaks  of  the  same, 
(1  Pet.  1  :  17,  18,)  "If  ye  call  on  the 
Father  who,  without  respect  of  persons, 
judgeth  according  to  every  man's  work, 
pass  the  time  of  your  sojourning  here 
in  fear.  Forasmuch  as  ye  know  that 
ye  were  not  redeemed  with  corruptible 
things,  as  silver  and  gold,  but  with  the 
precious  blood  of  Christ."  This  shows 
that  Peter  did  not  teach  that  fearing 
God  and  working  righteousness  were 
in  themselves  to  make  us  accepted 
with  God — but  he  declares  the  fact, 
that  whoever  is  of  such  character  and 
conduct  is  one  who  is  accepted,  being 
redeemed  with  the  precious  blood  of 
Christ — and  this  no  matter  of  what 
nation  he  may  be — Jew  or  Greek.  See 
vs.  43.  Peace  can  come  only  by  Jesus 
Christ,  vs.  36.  Peter  had  received  in- 
formation on  this  point,  viz.  that  na- 
tional distinctions  could  put  no  barrier 
in  the  way  of  a  man's  salvation,  and 
hence  that  a  Gentile,  because  he  is  a 
Gentile,  is  not  excluded.  He,  on  the 
other  hand,  means  to  teach  that  some- 
thing more  than  a  mere  external,  cer- 
emonial obedience  is  necessary,  and 
that  a  Jew,  because  he  is  "  a  Jew  ou(- 
'scardly ,^''  is  not  accepted.  He  does  not 
teach  that  every  heathen's  natural  light 
is  sufficient,  nor  that  a  moralist's  good 
works  can  save  him,  for  he  immedi- 
ately proceeds  to  preach  Christ,  and 
'■'■peace  by  Jesus  Christ,"  as  the  vital 
word  or  doctrine, 

3G.  TTie  ivord — the  doctrine,  ov  teach- 
ing. Peter  appeals  to  them  now  In  re- 
gard to  th'?  notable  facts  of  the  Gcs- , 


pel  history  and  of  the  Gospel  messnge. 
Some  connect  this  with  vs.  34,  aa 
the  thing  perceived  by  Peter.  The 
construction  might  admit  of  this,  but 
the  sense  is  not  so  appropriate.  This 
Divine  communication  was  first  made 
to  the  children  of  Israel  in  the  Gospel 
of  the  Old  Testament ;  but  especially 
in  the  preaching  of  the  New  Testament 
by  Peter  himself  at  Pentecost,  (ch.  2  : 
22,  38  ;  3  :  26. )  ^  Preaching.  Lite- 
rally, Evangelizing — publishing  as  good 
news.  This  was  the  fact  of  which  they 
had  heard,  though  they  had  not  as  yet 
apprehended  it  by  faith.  ^  Peace. 
Peace  with  God.  Zech.  6:  13.  "The 
counsel  of  peace."  "  He  is  our  Peace 
who  hath  made  both  one,  and  hath 
broken  down  the  middle  wall  of  parti- 
tion between  us."  "Preached  peace 
to  you  that  were  afar  off  and  to  those 
that  were  nigh."  Eph.  2  ;  14,  17  ;  Col. 
1  :  20  ;  Rom.  5:1.  ^  He  is  Lord  of  all. 
This  clause  is  thrown  in  here  to  ex- 
press the  great  pertinent  truth  that 
this  Jesus  Christ,  who  is  preached, 
sustains  the  same  original  relation  to 
all  men,  Jew  and  Gentile.  This  is  in- 
deed the  very  vital  point.  Rom.  1:16; 
3:29,  30;   10:12. 

37.  That  tvord.  Literally,  the  matter 
which  became — the  thing  which  came  to 
pass,  or  the  history  which  went  abroad. 
They  had  learned  something  of  Christ's 
life  and  works  already  in  Ccsarea. 
Philip  resided  there,  ch.  8  :  40,  and  ' 
may  likely  have  preached  there,  as  he 
preached  before  at  Samaria,  &c.,  and 
was  the  "Evangelist."  Some  have 
supposed  that  this  was  the  centurion 
who  was  present  at  Christ's  crucifixion, 
since  troops  from  Cesarea  were  often 
sent  to  Jerusalem  to  keep  the  peace 
during  the  great  festivals.  jSIatt.  27  : 
44.  '^  Began  from  Galilee.  Christ  did 
some  preliminary  works  in  Judea  be- 
fore John  was  put  into  priscn.     But 


A.  D.  40.] 


CHAP,  X. 


^^^  cb.  2  :  22.  »M 


g  good,  |;,^"-i:9. 

for   ^■'o'^'*3:2. 


38  How  ^God  anointed  Jesus  of  Nazareth   with 
Holy  Ghost  and  with  power  :  who  went  about  doin 
and   healing  all  that  were  oppressed  of  the    devil  ; 
God  was  with  him. 

39  And  'we  are  witnesses  of  all  things  which  he  did,  f^-^-^^- 
both  in  the  land  of  the  Jews,  and  in  Jerusalem;  «  whom  9<^i^-5-3o, 
they  slew  and  hanged  on  a  tree  : 


I 


His  regular  formal  entrance  upon  His 
ministry  began  in  Galilee,  whither  He 
departed  and  began  His  public  labors 
as  soon  as  John  was  imprisoned.  Matt, 
4  :  12,  17.  IF  After  the  baptism.  John's 
ministry  is  called  the  baptism  which 
he  preached,  for  it  ii  io  described  by 
the  Evangelists,  tha.  he  preached  the 
baptism  of  repentanv^e  for  the  remission 
of  sins.  (Mark  1  :  4.)  Observe. — 
The  belief  of  Christians  is  based  on 
great  matters  of  fact,  in  the  personal 
history  of  Jesus  Christ. 

38.  Hoiv.  Literally,  Jesus,  the  one 
who  was  from  Nazareth,  hoio  God  anoint- 
ed Him.  This  Jesus  was  the  Person 
who  was  the  subject  of  the  word  preach- 
ed. It  was  not  an  idea,  nor  a  mere 
theory.  But  it  was  fact  in  regard  to  a 
Person  who  was  well  known.  And  the 
religion  of  Christ  rests  upon  a  solid 
historical  basis,  and  the  facts  are  as 
fully  attested  as  any  history  whatever, 
the  supernatural  facts  along  with  the 
rest,  so  that  it  is  matter  of  history  that 
this  religion  is  from  God.  ^  Anointed. 
This  anointing  of  Christ  by  the  visible 
descent  of  the  Holy  Spirit  upon  Him 
at  His  baptism,  was  the  opening  fact 
in  the  history  of  His  public  ministry, 
(Matt.  4  :  12-17,)  though  He  was  wit- 
nessed to  as  the  Messiah  in  His  incar- 
nation. Observe. — How  entirely  the 
Apostle  confines  himself  in  his  preach- 
ing here  to  the  Person,  and  offices,  and 
work  of  Christ,  as  he  did  also  in  his 
preaching  at  the  Pentecost,  (ch.  2  : 
14,  &c,)  t  With  power.  The  Holy 
Spirit  was  given  without  measure  unto 
Him,  and  "  all  power  in  heaven  and 
on  earth,"  (Matt.  28:10.)  His  mir- 
acles were  the  standing  proof  of  His 
Divine  commission.  \  Who  went  about. 
This  is  the  inspired  description  of  our 
Lord's  life  and  labors  of  love.  Who 
went  about,  or  went  every  where,  (as 


the  word  is  rendered,  ch.  8:4,)  do- 
ing good.  The  use  which  Christ  made 
of  this  Divine  power  proved  that  Ha 
was  a  Divine  Being.  "He  did  no  sin," 
(1  Pet.  2  :  22. )  He  did  good  and  noth- 
ing else — good  in  all  forms  of  benefi- 
cence. He  wrought  no  miracle  for  any 
thing  else  but  good.  Where  He  bade  the 
devils  depart  into  the  swine,  (Matt. 
8  :  30,)  there  was  a  loss  to  the  owners, 
but  the  keeping  of  swine  was  prohibit- 
ed among  the  Jews,  and  much  good 
was  there  in  sending  the  devils  out  of 
men,  even  if  they  we.nt  from  them  into 
the  swine  !  ^  Healing  all,  &c.  That  is, 
all  who  sought  His  healing,  or  who 
were  brought  to  His  notice.  ^Oppress- 
ed. The  term  means  tyrannized  over, 
(James  2:6,)  doion-trodden.  This  in- 
cludes cases  of  demoniacal  possessions 
and  diseases.  The  former  is  specially 
alluded  to,  as  being  the  highest  form 
of  Satanic  agency  in  the  natural  world. 
^  For.  His  miracles  proved  that  God 
was  with  Him,  as  Nicodemus  declared, 
John  3  :  2.  Miracles  were  wrought 
to  prove  this,  and  they  were  acknow- 
ledged to  be  conclusive  evidence.  Be- 
sides, He  was  "  God,''^  as  well  as  '^with 
God,"  John  1  :  1. 

39.  We.  The  Apostles  were  raised 
up  and  commissioned  for  this,  to  be 
witnesses  of  Christ's  works  and  re- 
surrection, (ch.  1  :  22,)  and  their 
testimony  was  confirmed  by  the  Holy 
Ghost,  Heb.  2  :  2,  3.  T[  Whom  they 
slew.  Lit.,  Whom  also — another  and 
important  item  in  the  history.  This 
was  done  at  Jerusalem,  and  other 
things  in  the  country  of  the  Jews, 
comprising  all  the  Holy  Land.  ^  And 
hanged.  ^  Slew  [by)  hanging  [him)  on  a 
tree.  Seech.  2  :  23 ;  3  :  14 ;  4  :  10 
5  :  30,  where  Peter  addressed  the  Jewa 
who  were  actors,  but  here  he  address- 
es Gentiles,  (see  note,  ch.  5  --  30,j  and 


212 


THE  ACTS  OF  THE  APOSTLES. 


[A.D.  40 


'4. 


ftch. 

tJalEi  h  .•17,22, 

ch.  13:31. 

A;  Luke  24   30-43. 

John  21 -n. 

1  Matt.  U8  :  19,20. 
ch.  1:8. 

m  John  5:  22, 27. 

ch.  17:31. 

n  Rom.  14  :  9, 10. 

2  Cor.  5.  10. 
2  Tim.  4:1, 
lPet^4:5. 

o  Isa.  53 :  11. 
Jer.  31 :  34. 
Dan  9:24. 
Mic.  7:18. 
Zech.  13:1.    . 
Mai.  4:2. 
ch.  26:22. 
p  ch.  15:9,  and 
28:18. 

Rmn.  10:11. 
Gal.  3 :  22. 


40  Him  ^  G  od  raised  up  the  third  day,  and  shewed  him 
openly ; 

4L  *Not  to  all  the  people,  but  unto  witnesses  chosen 
before  of  Grod,  even  to  us,  ''who  did  eat  and  drink  with 
him  after  he  rose  from  the  dead. 

42  And  "he  commanded  us  to  preach  unto  the  people, 
and  to  testify  ™  that  it  is  he  which  was  ordained  of  God 
to  be  the  Judge  °of  quick  and  dead. 

43  »  To  him  give  all  the  prophets  witness,  that  through 
his  name  p  whosoever  believeth  in  him  shall  receive  remis- 
sion of  sins. 


though  Cornelius  was  a  Roman  soldier 
and  that  class  crucified  Him,  yet  as  a 
class  they  were  not  charged  with  it,  but 
the  Jews  who  procured  it. 

40.  Ilim.  Lit.,  This  one,  whom  men 
had  so  treated — God  raised  up.  Peter 
having  set  forth  the  great  fact  of  the 
crucifixion  of  Christ,  passes  now  to  His 
resurrection.  Tf  The  third  day.  Impor- 
tant, because  according  to  prophecy  ; 
ai^d  hence  a  fact  in  itself  conclusive  of 
the  Divine  work.  \  Shewed  him,  &c. 
Literally,  Gave,  Him  to  become  manifest, 
ch.  2  :  27.  Christ  visibly  appeared  to 
many  after  his  resurrection,  (1  Cor. 
15:5-8.) 

41.  Not  to  all.  He  showed  Himself 
after  his  resurrection,  not  to  the  out- 
side world  of  unbelievers,  but  only  to 
His  chosen  Disciples,  Matt.  21  :  44; 
see  Luke  24  :  43 ;  John  21  :  12-17. 
^  Chosen  before.  The  term  refers  to 
election  ^"  raising  the  hand.  Their 
choice  Wiw;  beforehand  —  before  the 
foundation  of  the  world,  (John  17:6,) 
but  here  noted  as  before  the  event 
which  He  so  clearly  saw  and  provided 
for,  as  also  He  predicted  it  to  them, 
(John  16:7.)  ^  Who  ate  and  drank 
with  Him,  and  thus  'were  enabled  to 
witness  of  His  real  body,  (John  21  : 
12,)  and  of  its  being  the  same  person 
with  whom  they  had  been  familiar, 
Luke  22  :  18;  24:  41,  43. 

42.  Commanded.  That  is,  as  He 
ascended,  (Matt.  27.)  His  ascension 
Is  thus  referred  to  here.  This  was 
the  Apostolic  commission,  "Go  ye 
therefore  and  teach  all  nations,"  &c. 
^  Preach.     The  term  refers  to  the  pub- 


lic announcements  of  heralds.  ][  Unto 
the  people.  The  word  commonly  de- 
notes the  Jewish  people,  and  the  Apos- 
tles had  been  charged  to  begin  at  Je- 
rusalem, though  they  were  to  "  teach 
all  nations."  Tf  Testify.  The  term  is 
intensive,  and  means  to  thoroughly  teS' 
tify.  \  That  it  is  He.  lAt. ,  That  Him- 
self  is  the  one.  ^  Ordained — designated, 
Rom.  1:4.  T[  Judge.  That  He  is  the 
Judge  of  oilmen,  as  well  as  Lord  of  all, 
is  proof  that  He  is  not  confined  to  any 
nation  in  His  scheme  of  grace.  Paul 
brings  forward  the  same  idea  to  the 
same  effect,  showing  the  universal  obli- 
gation to  repent,  from  this  fact  of 
Christ's  relation  to  all  men  as  Judge, 
(ch.  17  :  31.)  T[  Quick — living  men — < 
all  who  shall  be  alive  at  the  time  of 
His  coming  to  judgment,  (1  Cor.  15  : 
52;)  1  Thess.  4  :  16,  17. 

43.  All  the  prophets.  See  Luke  24  : 
27,  44.  "  The  testimony  of  Jesus  "s  tha 
spirit  of  prophecy,"  (Rev.  19:10;) 
Isa.  28:  16;  Dan.  9  ;  24  ;  Micah  7  : 
18;  Zech.  13  :  1 ;  Malachi  3:1. 
The  whole  Old  Testament  is  full  of 
Christ.  Though  Peter  was  addressing 
Gentiles,  yet  the  proof  from  fulfilled 
prophecy  is  adapted  to  all  minds,  and 
ought  to  carry  conviction.  The  drift 
of  prophecy  in  regard  to  Christ  is,  that 
He  is  the  Saviour  of  Sinners.  This  ia 
the  burden  of  the  Old  Testament  pre^ 
dictions,  and  in  this  light  Peter  holds 
Him  up — that  this  Lord  and  Judge  of 
all  men  is  the  Saviour  of  all  who  be- 
lieve in  Him.  This  would  apply  t& 
those  before  His  advent,  and  to  all  men 
since,  that  every  one  (Jew  or  Gentile) 


A.  D.  40.] 


GHAP.  X. 


il9 


44  T[  While  Peter  yet  spake  these  words,  «  the  Holy  ?:t;Un.'^ 
Ghost  fell  ou  all  them  which  heard  the  word.  auaii:i5.' 

45  ^And  they  of  the  circumcision  which  believed  were  *^'='"-23- 
astonished,  as  many  as  came  with  Peter,  ^  because  that  on  olhTu.^* 
the    Grentiles  also  was  poured  out  the  gift  of   the    Holy 
Ghost. 

46  For  they  heard  them  speak  with  tongues,  and  magnify  God 
Then  answered  Peter, 

47  Can  any  man  forbid  water,  that  these  should  not  be  audilVslk 
baptized,  which  have  received  the  Holy  Ghost  *as  well  ^*"^'^'^-^^- 
as  we  ? 


believing  in  Him,  (or  upon  Him,)  receiv- 
ing and  resting  upon  Him  alone  for 
salvation,  shall  receive  remission  (for- 
giveness) of  sins.  This  is  the  sub- 
stance of  the  prophet's  testimony,  Isa. 
53  :  1 ;  55  :  1,  &c. 

4f .  Here  occur.-;  the  Gentilb  Pente- 
cost, very  much  like  the  Jewish  Pen- 
tecost at  Jerusalem.  "  While  Peter 
yet  spake  these  words''  of  a  Gospel  for 

ALL    NATIONS     AND     FOR     "WHOSOEVER 

WILL,"  the  Holy  Ghost  honored  the 
message.  The  baptism  of  the  Holy 
Ghost  was  here  given  before  the  water 
baptism,  to  show  that  it  was  not 
from  Peter,  or  by  his  office-work,  but 
directly  from  God.  This  will  show  us 
that  the  Holy  Spirit  is  not  so  tied  to 
the  ordinance  of  baptism,  as  to  be  de- 
pendent on  it,  and  that  the  regenera- 
ting efficacy  does  not  lie  in  the  rite  of 
baptism.  Simon  Magus  was  baptized 
without  being  renewed,  (ch.  8  :  13,  22,) 
and  here  men  are  renewed  without 
baptism  or  circumcision.  It  was  an 
important  lesson,  that  the  grace  of 
■jrod  is  not  confined  to  external  observ- 
inces,  though  these  be  his  ordinary 
channels  of  bestowing  grace.  ^  The 
word — who  icere  hearing  the  word,  or 
discourse  which  he  preached. 

45.  The  circumcision.  The  believing 
Jews  of  the  company,  spoken  of  in  vs. 
23,  who  came  ivith  Peter,  ch.  11:2; 
Gal.  2:12;  Titus  1:10.  ^  Gentiles 
also,  as  well  as  Jews  previousl}^  vs. 
47.  They  seem  to  have  clung  to  the 
idea  that  ^he  heathen  must  first  become 
proselyteii,  at  least,  and  come  into  the 
Church  through  Judaism  by  circumci- 
Bion,  &c.     Yet  here  they  saw  an  out- 


pouring of  the  Holy  Ghost  like  that 
upon  the  Jews  and  proselytes  at  Pen- 
tecost. 

46.  For.  The  plain  proof  of  the 
Spirit's  outpouring  was  in  the  gift  of 
tongues.  This  made  it  manifest  by 
their  miraculous  speech  in  unknown 
dialects,  as  at  Pentecost,  that  they  had 
received  the  same  gift.  The  miracu- 
lous gift  was  imparted,  not  only  for 
itself,  but  also  to  make  manifest  the 
inward  spiritual  gift,  and  to  aid  in 
breaking  vlown  the  wall  of  separation 
between  Jews  and  Gentiles,  which  had 
been  kept  up  so  much  by  the  difference 
of  speech.  Thus  was  the  Gentile  Pen- 
tecost. ^  Magnify  God.  "Speaking 
the  wonderful  works  of  God,"  ch.  2  : 
11,  using  these  forms  of  speech  in  de- 
claring the  praises  of  God. 

47.  Can  any  one.  Literally,  is  any 
one  able  to  forbid.  Has  any  one  power 
to  forbid  or  hinder  the  xoater — namely — ■ 
which  is  Divinely  appointed  to  sym- 
bolize in  the  baptismal  ordinance  the 
influence  of  the  Holy  Spirit.  This  vis- 
ible sign  was  required  even  though  the 
spiritual  grace  which  it  signified  had 
been  bestowed.  Alford  remarks  that 
"the  expression  here,  '■forbid  water,^ 
shows  that  the  practice  was  to  bring 
the  water  to  the  candidates,  not  the  can- 
didates to  the  water.  And  this  is  ren- 
dered certain  when  we  remember  that 
they  were  assembled  in  the  house. 
He  does  not  say,  '■'■Can  any  man  forbid 
me  to  bid  these  go  forth  to  the  water,  &c." 
but  "  Can  any  man  forbid  the  loater, 
(with  the  article,)  the  water  at  hand." 
So  the  eunuch  said,  "See  here  is  wa* 
ter,  what  doth  hinder  me  to  bo  bap 


S14 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40 


Jo^  m/Li      48  "And  he  commanded  them  to  be  baptized 
*--^''-  name  of  the  Lord.     ~" 


days. 


in  tha 
Then  prayed  ihey  him  to  tarry  certain 


CHAPTER    XI. 


1   And  the  apostles  and  brethren  that  were  in  Judta  heard  that 
the  Gentiles  had  also  received  the  word  of  God. 


tized  ?"  He  does  not  say,  see  here  is 
deep  water,  or  sufficient.  But  water 
was  all  that  was  needed.  It  is  cer- 
tainly clear  that  nothing  is  hinted  of 
immersion  as  being  requisite,  nor  any- 
thing said  of  "going  under  the  water." 
T[  Who  have  received,  &c.  The  ground 
of  the  claim  to  baptism  here  is  the  ac- 
tual reception  of  the  Holy  Spirit  enti- 
tling them  to  the  seal  of  God's  cove- 
nant. Baptism  is  a  privilege  of  mem- 
bership in  the  visible  Church,  not  an 
ordinance  for  introducing  persons  to 
the  Church.  Infants  of  believers  are 
baptized,  because  they  are  included 
with  their  parents  in  God's  covenant 
and  reckoned  with  them  as  yet,  not 
because  they  are  presumed  to  have  the 
Holy  Spirit.  This  outpouring  of  the 
Spirit  upon  the  Gentiles  shut  out  the 
question  which  else  must  have  arisen, 
whether'these  must  not  be  circumcised 
before  baptism. 

48.  He  commanded,  &c.  This  is  not 
the  same  term  as  is  so  translated  in  vs. 
42,  but  refers  rather  to  giving  direc- 
tion. He  did  this  according  to  his  own 
full  commission.  See  vs.  33.  One 
reason  may  have  been  to  commit  these 
brethren  to  the  matter,  so  that  they 
would  abide  by  this  course  of  action 
and  not  easily  be  led  away  by  the  Jews. 
Moreover,  the  Apostles,  as  Paul,  seem 
rather  to  have  administered  baptism 
through  others,  (ch.  2  :  38 ;  1  Cor.  1  : 
14-17;  see  John  4':  2,)  lest  any  rite 
should  overshadow  the  preaching  of 
the  word,  see  ch.  6 :  2,  and  lest  those 
baptized  by  our  Lord,  or  by  chief  Apos- 
tles, should  claim  some  pre-eminence 
on  that  account.  \  In  the  name.  In 
ch.  2  :  38,  the  preposition  used  means 
upon,  on  profession  of  the  name.  Here 
it  is  "  w"  the  name — by  the  authority 
of,  and  in  the  confession  of  the  name — 
w  recognition  and   adoption    of  the 


name  of  the  Lord  Jesus.  Cornelius  had 
already  professed  the  name  of  God. 
He  had  now  to  confess  his  faith  in  Jesus 
as  the  Messiah.  The  terms  here  do  not 
give  the  form  of  baptism,  but  the  sub- 
stantial profession.  *^  Then,  kc.  They 
expressed  their  kind  feeling  toward 
these  servants  of  the  Lord.  Peter  waa 
thus  made  a  guest  of  the  Gentiles,  (see 
ch.  11  :  3,)  and  openly  declared  thus 
that  a  Jew  could  eat  with  Gentiles  who 
feared  God. 

CHAPTER  XI. 

^  18.  Peter  reports  to  the  Church 
AT  Jerusalem  his  Vision  and  the 
reception  of  DEVOUT  GENTILES, 

AND  vindicates  HIS  COURSE  IN  CON- 
SORTING WITH  THEM.  Jerusalem. 
Ch.   11  :  1-18. 

1.  This  conduct  of  Peter,  so  novel, 
so  unheard  of,  so  contrary  to  the 
usages  of  the  Jewish  Church  —  in  re- 
ceiving Gentiles  to  the  Church  without 
circumcision — had  been  justified  to  his 
own  mind  by  a  special  revelation  from 
God.  It  was  now  to  be  vindicated  to 
his  Jewish  brethren.  \  The  Apostles. 
John  and  James  were  there  at  thia 
time,  (ch.  8:14;  12 :  2,)  besides  oth- 
ers without  doubt,  and  "fAe  brethren  " 
— the  Church  members  belonging  to 
different  Churches  in  Judea,  both  Jews 
and  proselytes.  See  Gal.  1 :  22.  It 
was  not  surprising  that  so  remarkable 
an  event  should  soon  be  lieard  of  at 
Jerusalem  and  throughout  that  wiiolo 
region  of  country.  They  heard  that 
the  Gentiles  also,  (or  heathen,)  for  thia 
was  the  first  spreading  of  the  Gospel 
beyond  the  Jewish  pale  in  such  a  way 
as  to  open  the  door  to  the  whole  hea- 
then world  —  "  had  received  the  word  of 
God'''' — that  is,  had  had  the  Gospel 
jpreached  to  them,  and  bad  embraced 


A.  D  40.] 


CHAP.  XI. 


215 


2  And  when  Peter  was  come  up  to  Jerusalenij  •  they  qIu'2:12*^ 
ihat  were  of  the  circumcision  contended  with  him, 

3  Saying,  *»Thou  wentest  in  to  men  uncircumcised,  °and  coki!";!!: 
didst  eat  with  them. 

4  But  Peter  rehearsed  the  matter  from  the  beginning, 

and  expounded  it  ^by  order  unto  them,  saying,  <iLr.kei3. 

5*1  was  in  the  city  of  Joppa  praying  :  and  in  a  trance  « o>»- 10= ».*<»• 
I  saw  a  vision,  A  certain  vessel  descend,  as  it  had  been 
a  great  sheet,  let  down  from  heaven  by  four  corners ;  and  it  came 
even  to  me. 

6  Upon  the  which  when  I  had  fastened  mine  eyes,  I  considered, 
and  saw  four-footed  beasts  of  the  earth,  and  wild  beasts,  and  creeping 
things,  and  fowls  of  the  air. 


it — the  Gentiles  also,  as  well  as  the 
Jews.  They  seem  to  have  heard  this 
report  in  the  general,  and  some  details, 
vs.  13,  and  the  otfensive  features  of  the 
case  were  made  prominent,  vs.  3. 

2.  Of  the  circumcision.  When  Pe- 
ter went  up,  (from  Cesarea,  whither  he 
had  gone  from  Joppa,)  those  belonging 
to  the  circumcision — Jewish  converts  to 
Christianity — probably  the  proselytes, 
who  would  feel  that  an  unfair  distinc- 
tion was  made  in  favor  of  these  Gen- 
tiles who  were  admitted  to  the  Church 
without  circumcision — or,  the  Jewish 
believers  generally,  who  are  referred 
to  as  sticklers  for  circumcision — con- 
tended —  had  a  difference  with  him. 
One  of  the  fathers  tells  us  that  Cerin- 
thus,  who  was  afterwards  a  noted  her- 
etic in  Asia  Minor,  and  against  whose 
denial  of  Christ's  divinity  John  is  said 
by  some  to  have  written  his  Gospel 
history,  was  active  in  exciting  this 
contention  against  Peter.  It  is  plain 
that  Peter  was  not  regarded  by  the 
primitive  Church  as  supreme  and  infal- 
lible. 

3.  The  ground  of  the  accusation 
Vas  that  he  put  himself  on  a  level  of 
social  equality  with  Gentiles,  contrary 
to  the  most  acknowledg.ed  usages  of 
the  Jews.  This  was  even  so  strong 
and  rooted  a  feeling,  that  Peter  him- 
self afterwards,  in  a  moment  of  temp- 
tation, yielded  to  it,  and  was  sharply 
reproved  by  Paul  for  his  inconsistency, 
{Gal  2  :  11.)  But  there  was  be- 
hind tills  a  grav.er  complaint — that  he 


lae 


had  set  aaiae  Judaism  altogether  by 


admitting  Gentiles  to  the  Church  with- 
out circumcision.  ^  Didst  eat.  This 
eating  together  was  counted  a  serious 
offense.  And  hence  we  see  the  sig- 
nificance of  the  scene  in  the  vision, 
and  of  the  command  to  eat  the  clean 
and  unclean  without  distinction. 

4.  Rehearsed.  Literally,  heginningy 
set  forth  to  them  in  order.  The  facts 
were  his  best  argument.  He  needed 
only  to  show  the  Divine  authority. 
Our  Christian  faith  is  founded  on  great 
facts  divinely  authenticated.  The  rep- 
etition of  this  history  by  Peter,  shows 
how  important  was  this  early  conflict 
between  Christianity  and  Judaism. 

5-11.  The  particulars  are  recited 
with  some  slight,  unessential  varia- 
tion of  language,  just  as  any  one 
would  relate  the  same  history,  but  not 
in  the  very  same  words,  at  different 
times.  This  variation  does  not  con- 
flict with  truth  in  any  other  narratives, 
and  fairly  judged,  they  only  confirm 
the  truth  here.  Tf  Came  even  unto  me. 
This  is  an  additional  particular  not 
given  before.  In  ch.  10  :  11,  the  ves- 
sel is  described  as  *'  let  dowp  to  the 
earth." 

6.  The  terms  here  used  are  such  as 
to  show  not  merely  the  facts — but  Pe- 
ter's own  impressions — and  that  he 
was  not  deceived,  but  most  earnestly 
gazed  and  examined  the  objects  set  so 
directly  before  him.  Literally  tipon 
which,  having  hoked&onnQsiXy,  1  consid- 
ered and  saw.  There  could  have  beea 
no  mistake. 


21G 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40 


7  And  I  heard  a  voice  saying  unto  me,  Arise,  Peter ;  slay  and  eat 

8  But  I  said,  Not  so.  Lord :  for  nothing  common  or  unclean  hath 
at  any  time  entered  into  my  mouth. 

9  But  the  voice  answered  me  again  from  heaven,  What  God  hath 
cleansed,  that  call  not  thou  common. 

10  And  this  was  done  three  times  :  and  all  were  drawn  up  again 
into  heaven. 

11  And,  behold,  immediately  there  were  three  men  already  come 

unto  the  house  where  I  was,  sent  from  Cesarea  unto  me. 

12  And  ^the  spirit  bade    me  go  with   them,   nothing 

doubting.     Moreover  *  these  six  brethren  accompanied  me, 

and  we  entered  into  the  man's  house  : 

ft ch.  10:30.         23  ''And  he  shewed  us  how  he  had  seen  an  angel  in  his 

house,  which  stood  and  said  unto  him.  Send  men  to  Joppa, 

and  call  for  Simon,  whose  surname  is  Peter ; 

14  Who   shall  tell  thee  words,  whereby  thou  and  all  thy  house 
shall  be  saved. 


/  Tohn  16:13. 

oL.  10- 19,  and 

15:7. 

jch.  10:23. 


8.  Peter  here  repeats  his  own  first 
reply,  to  show  that  he  had  at  first  felt 
as  much  repugnance  as  his  accusers, 
to  any  such  ceremonial  defilement. 
1[  Enkred  into  my  mouth.  This  is  Pe- 
ter's language  of  defense,  stronger 
than  Luke's  narrative,  as  if  spoken 
with  emotion. 

10.  All  were  drawn  up.  Luke 
speaks,  (ch.  10,)  of  the  vessel:  Peter 
here  speaks  of  the  animals,  as  most 
important  for  answci-ing  the  charge. 

11.  Immediately.  Peter  uses  this 
word,  and  ^' behold,^'  and  ^' alreadi/,^' 
to  call  attention  to  the  direct  and  im- 
portant connection  between  the  vision 
and  the  transaction,  as  showing  the 
Divine  meaning  of  the  vision  and  the 
authority  for  his  action  ^  Sent.  The 
fact  was  that  they  were  sent  by  D'vine 
direction,  and  here  lies  the  force  of 
this  statement. 

12.  The  Spirit.  He  now  declares 
the  Divine  command  under  which  he 
proceeded.  TT  Nothing  doubting.  Lit- 
erally, nothifig  debating,  or  disputing 
tvith  myself.  He  refers  to  the  fact  that 
he  had  grievous  doubts,  but  that  he 
was  commanded  to  make  no  question 
and  to  go  forward.  This  is  jiimed  at 
these  doubters  as  an  authority  quite 
conclusive  against  their  scruples — and 
to  show  that  he  acted  thus  not  from 
»ny  less  repugnance  to  the  questiona- 


ble course,  but  simply  because  he  was 
so  commanded  by  God.  '^  These  six 
brethren.  Peter  took  the  precaution 
to  have  "  ^^ese  brethren"  accompany 
him  to  Jerusalem,  who  went  with  him 
from  Joppa  to  Cesarea,  and  witnessed 
the  transaction  there,  (ch.  10:  23,  24.) 
He  may  have  taken  them  to  Cesarea 
with  this  view.  ^  The  man's  house-— 
i.  e.  of  Cornelius — who  was  understood 
as  referred  to — the  person  who  was  no- 
torious as  the  actor  in  this  important 
event — who  is  not  named  as  being  the 
uncircumcised  man  all  along  spoken  of. 

13.  An  angel.  Literally,  the  angel. 
It  would  seem  that  the  hearers  may 
have  already  become  familiar  with  the 
story,  or  that  Peter  had  given  it  to 
them  more  fully  than  is  here  recorded, 
or  that  it  was  the  same  angel  who  ap- 
peared to  Cornelius  and  Peter,  which 
stood  and  said — giving  him  the  best 
opportunity  to  assure  himself  of  the  re- 
ality before  him.  This  angel  was  not 
seen  in  vision,  but  really  appeared  to 
Cornelius. 

14.  Who  shall  tell  thee.  Ch.  10  :  6. 
"  Who  shall  tell  tbee  what  thou  ought- 
est  to  do" — ch.  10  :  22,  "  to  hear  words 
ef  thee."  ^  All  thy  house.  ^'By  xvhi/^h 
THOU  shall  be  saved,  and  all  thy 
house" — as  sharing  the  promise  with 
thee,  according  to  the  Household 
Covenant.     These  words  were  to  como 


A.  D.  40.] 


CHAP.  XI. 


217 


15  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on 
them,  *  as  on  us  at  the  beginning. 

16  Then  remembered  I  the  word  of  the  Lord,  how  that 
he  said,  ^  John  indeed  baptized  with  water;  but  ^je  shall  $o^n":U"33 
be  baptized  with  the  Holy  Grhost. 

17  "  Forasmuch  then  as  God  gave  them  the  like  gift  as  s^k^'^^ 
he  did  unto  us  who  believed  on  the  Lord  Jesus  Christ,  "'"h.  15:8,9. 
*  what  was  I,  that  I  could  withstand  God  ?  "<'^-  ^°=*^- 

18  When  they  heard  these  things,  they  held  their  peace, 

and  glorified  God,  saying,  "Then  hath  G-od  also  to  the  Jg^^^il^^Jli 
Gentiles  granted  repentance  unto  life. 


cU.  1:5,  &19:i. 
I  Isa.  44:3. 

and 


to  Cornelius,  and  were  to  be  words  for 
his  whole  household's  salvation.  Thus 
God's  covenant  has  always  had  tender 
regard  to  the  households  of  his  people. 
Plainly  it  is  a  household  promise — for 
it  is,  that  ALL  HIS  house  should  be 
SAVED,  as  well  as  himself,  by  these 
same  words  :  and  all  the  house  were 
baptized  with  him,  ch.  10  :  48,  as 
members  of  the  household  of  faith. 
This  was  elsewhere  the  case,  ch.  16 : 
15,  32-31;  1  Cor.  1:  16. 

15.  As  I  began,  Peter  thus  calls 
attention  to  the  great  fact  that  it  was 
not  his  speaking  but  the  Spirit's  out- 
pouring which  did  the  work,  and  this 
was  his  warrant.  And  the  Spirit  de- 
scended so  soon  after  Peter  began  to 
speak,  as  to  show  that  it  was  in  the 
Divine  purpose,  not  in  the  human 
agency,  that  the  explanation  was  to  be 
found.  (See  Peter's  discourse,  ch.  10: 
34-44.)  ^  As  onus — as  also.  Peter 
aimed  to  show  that  the  Gentiles  had 
received  the  same  spiritual  gifts  as  the 
Jews  at  the  beginning  —  at  Pentecost; 
and  were  thus  equally  recognized  and 
honored  by  God  as  subjects  of  His 
grace.     See  vss.  17,  18. 

A 6.  Then  remembered.  This  promise 
of  the  baptism  with  the  Holy  Ghost 
was  brought  to  Peter's  mind  in  a  spe- 
cial application.  It  was  made  just  be- 
fore the  Ascension,  (^see  ch.  1  :  5,) 
and  was  connected  with  the  promise 
of  the  Apostles  being  witnesses  to 
His  name  unto  the  uttermost  ends  of 
the  earth.  Now  it  appears  that  these 
Gentiles  were  included  in  the  promise, 
and  were  thus  numbered  with  His 
followers,  and  no  difiference  was  put 
19 


between  them   and   the   Jews   in   the 
blessing. 

17.  Forasmuch  then,  &c.  The  argu- 
ment is  clear  and  conclusive.  God 
had  put  the  same  seal  of  His  grace 
upon  both,  and  they  were  therefore  en- 
titled to  the  same  seals  of  the  covenant. 
God  had  plainly  gone  beforehand  in 
the  whole  matter  and  indicated  His 
will ;  and  to  refuse  the  inferior  and  sym- 
bolical ordinance,  to  withhold  the  sign 
after  the  thing  signified  had  been  given, 
would  have  been  to  withstand  God. 
^  The  like  gift.  Liter.ally,  equal  gift. 
T[  Who  believed.  This  is  to  be  joined  with 
both  '^  them''  and  '^  us."  To, them  (as 
also  to  us)  believing — both  they  and  we 
being  believers  in  the  Lord  Jesus  Christ; 
which  is  the  essential  matter  in  either 
case,  the  proof  of  the  Spirit's  saving 
work,  and  the  great  requisite  for  sal- 
vation. Tf  What  was  I.  Who  then  tvas 
/— (/,  then — who  loas  I)  able  to  hinder. 
He  was  only  a  minister  by  whose  in- 
strumentality men  were  to  believe, 
(1  Cor.  3:5,)  and  what  could  he  do  but 
follow  the  Divine  indication.  ^  That  I 
should.  Literally,  able  to  hinder  (or 
forbid)  God.  That  is,  how  had  I  any 
authority  or  power  to  hinder  God. 
See  ch.  10  :  44,  47. 

18.  This  testimony  and  appeal  of 
Peter  produced  conviction,  and  led  to 
a  hearty  and  devout  acquiescence. 
Tf  Theg  were  silent,  so  as  no  longer  to 
dispute  the  matter,  and  theg  glorified 
God  for  this  amazing  instance  of  His 
power  and  grace.  ^  Then — so  then. 
As  much  as  to  say,  "  This  is  the  con- 
clusion—  we  admit   the   fact."     Also 

J  to  the  Gentiles,  (emphatic,  as  the  gr«»t 


218 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  40 


y  ok.  8:1. 


19  Tf  pNow  they  which  were  scattered  abroad  upon  the 
persecution  that  arose  about  Stephen,  travelled  as  far  as 
Phenice,  and  Cyprus,  and  Antioch,  preaching  the  word  to  none  but 
unto  th3  Jews  only. 

20  And  some  of  them  were  men  of  Cyprus  and  Cyrene,  which 


point  in  dispute,)  hath  God  granted  [an 
His  free  gift  and  out  of  His  sovereign 
grace,  ch.  5  :  31,)  rq>entance,  lit.,  the 
repentance  unto  life.  Observe.  —  How 
quietly  and  fraternally  the  primitive 
Church  settled  their  controversies 
in  the  presence  of  the  Spirit's  work. 
(See  ch.  G  :  1,  7.)  Afterwards,  how- 
ever, this  section  of  Jewish  Christians 
became  more  difficult  to  conciliate. 
(Seech.  15:5.) 

§  19.    The    fikst   Gentile   Chuech. 

Antioch  in  Syria.     Ch.   11  :  19-24. 

*'  The  mystery  hid  from  ages,"  the 
economy  or  dispensation  of  which  Paul 
was  appointed  to  preach,  begins  now 
to  be  actually  unfolded  in  the  history 
of  the  first  Gentile  Church,  the  Mother 
Church  of  Gentile  Christendom.  It 
will  now  be  seen  —  what  was  for  so 
many  ages  hidden,  and  what  could 
never  have  been  known  except  by  Di- 
vine revelation  —  that  the  Gentiles  are 
fellow-heirs  and  of  the  same  body,  and 
partakers  of  His  promise  in  Christ  by 
the  Gospel,  Eph.  3  :  3-6. 

19.  The  introduction  of  the  Gospel 
to  the  Gentiles,  as  a  great  fact  in  the 
economy  of  grace,  has  now  been  set 
forth,  so  far  as  connected  with  Peter 
and  his  vision.  The  narrative  now 
goes  back  to  those  dispersed  Christians, 
who  at  Stephen's  persecution  went  out 
from  Jerusalem  in  different  quarters, 
preaching  the  word,  (ch.  8  :  2-4,)  not 
only  in  Samaria,  but  quite  outside  of 
the  Holy  Land,  as  here  appears.  Here 
occurs  a  development  of  the  Church 
in  the  same  direction,  but  from  quite 
a  different  point.  Whether  this  in- 
gathering at  Antioch  occurred  after 
that  at  Cesarea,  or  simultaneously  with 
it,  is  not  stated.  Though  the  disper- 
sion occurred  about  A.  D.  87,  it  is  not 
certain  how  soon  they  reached  Anti- 
och, nor  how  soon  afterwards  Barnabas 
Wfts  sent  down  to  them.     We  may  sup- 


pose that  these  events  were  brought  to 
pass  at  about  the  same  time  in  both 
places,  under  these  different  ministries, 
and  this  latter  event  without  the  knowl- 
edge of  the  former.  Yet  it  seems  to 
have  been  four  or  five  years  after  the 
dispersion  before  the  two  Apostolio 
Missionaries  labored  together  there. 
See  I  20.  ^  Scattered  abroad  upon 
— or,  who  had  dispersed  in  flying  from 
the  persecution  that  arose  upon  Stephen — 
or,  on  account  of  Stephen — growing  out 
of  his  debates  and  death.  Tf  Traveled. 
Lit.,  Passed  through  the  Holy  Land,  &c. 
^  Phenice.  The  Phenician  coast  north 
of  Palestine,  including  the  great  cities 
of  Tyre,  and  Sidon,  and  Beirut.  Our 
Lord  had  visited  the  borders  of  that 
region,  (Matt.  15:  21.)  1  Cyprus,  The 
famous  island  in  the  Mediterranean, 
opposite  this  Phenician  coast^  and  con- 
nected with  it  by  commerce,  having 
such  ports  as  Salamis  on  the  east  side 
and  Paphos  on  the  west,  where  Paul  and 
Barnabas  afterwards  labored.  See  ch. 
13:6.  Barnabas  was  a  native  of  Cy- 
prus. ^  Antioch.  This  was  the  great 
capital  of  Syria,  only  second  to  Home 
and  Alexandria  in  the  whole  empire ; 
the  chief  seat  of  enterprise  and  wealth 
looking  toward  the  west.  These  points 
in  Phenicia,  and  the  island  of  Cyprus 
in  the  Mediterranean,  and  the  city  of 
Antioch  in  Syria,  were  in  Gentile  re- 
gions, and  yet  it  is  here  expressly 
recorded  that  these  dispersed  ones 
from  the  Jerusalem  Church,  as  they 
went  preaching  the  word,  were  con- 
fined in  their  ministrations  to  the  Jewa 
alone.  And  this  is  said  as  preparatory 
to  the  important  fact  which  is  an- 
nounced in  the  next  verse,  that  sonu 
of  this  dispersion  preached  to  the  Gen" 
tiles  at  Antioch. 

20.  And.  Rather,  but  —  in  distinc- 
tion from  the  foregoing.  It  is  here 
mentioned  that  some  of  those  dispersed 
Christians  preached  not  to  Jews  only,. 


A.  D.  40.] 


CHAP.  XI. 


215 


when  they  -were  come  to  Antioch, 
cians,  preaching  the  Lord  Jesus. 


spake  unto  *  the  Gre-  f."^'.'^ 


but  to  the  Gentiles  also.     Some  were  j 
men  of  Cyprus,  natives  of  that  island,  i 
and  of  Cyrene,  in  Africa.     They  were 
not  any  of  t!ie  Apostles  —  nor  such  as 
Philip,  the  deacon  and  evangelist,   at  I 
Samaria — but  private  Christians.    This  j 
is  a  new  feature — that  those  unofficial  j 
disciples  preach  the  Gospel,  not  in  a  j 
formal,    official  way,   yet  as  witness-  | 
bearers — "light  bearers  in  the  world"  j 
— publishing  the  good  news  wherever  j 
they  went — as  it  was  already  recorded,  j 
ch.  8:4.     Obsekve. — Private    Chris- j 
tians  ought,   in  their  spheres,  to  pub-  j 
lish  the  Gospel.     They  regard  this  as  j 
the  exclusive   duty  of  ministers,   and  : 
hence  not  only  do  they  not  preach  offi- 
cially in   the  pulpit,  as  they  have  no  | 
license  to  do,  but  they  do  not  proclaim  ; 
the   good   news   as    they    might    and 
orught  to  do,  in  conversation,  by  tracts, 
and  daily  manifold  means.     Until  pri- 
vate Christians  go  out  publishing  the 
Gospel,  there  will  be  a  fearful  lack  of 
instrumentalities   in   Christ's    service, 
and  the  world  will  not  be  converted  to 
God.      ^  Cyrene.      In    Libya,    Africa, 
(some  think  the  same  as  Cairo,)  from 
•which  was  "Simon  of  Cyrene,"  who 
bare  Christ's  cross,  and  Lucius  of  Cy- 
lene,  ch.  13  :  1 ;   Mark  15  :  21.  There 
was   a  synagogue    of    the    Cyreneans 
at  Jerusalem,   ch.  6:9.     Tf  The   Gre- 
cians.    The   received    Greek  text  has 
the  word  ^^ Hellenists^' — but  the  read- 
ing more  commonly  adopted  of  late,  is 
Greeks — the  original  term  being  nearly 
the    same.       Gentiles     are     probably 
meant   in   distinction   from  Jews,  vs.  | 
19.     It  would  be  nothing  new  to  re-  | 
cord  the  carrying  of  the  Gospel  to  the 
Hellenists ;    while   the    object   of    the 
liistoriau  just  here,   is  to  record   the 
steps  by  Av^hich  the  Mother  Christian 
Church  of  the  Gentiles  was  established 
at  Autioch.     This  preaching — "evan- 
gelizing"—  seems  to  have  been  done 
independently  of  the  movement  at  Ce- 
sai'ca.     Who  these  were  is  not  stated 
— only  that  they  were  some  of  ike  dis- 
persion, who  pursued  a  different  course 
nrom  tliat  of  thos«  just  mentioned  in 


vs.  19,  and  who,  as  a  special  and  noted 
feature  of  things,  proclaimed  as  glad 
tidings  the  Lord  Jesus  unto  the  Gre- 
cians or  Gentiles.  A  question  has 
arisen  here,  whether  these  who  are  re- 
ferred to  as  preaching  the  word,  had 
been  formally  set  apart  for  this  work. 
In  ch.  8 :  4,  it  is  recorded  that  the  dis- 
persion—  without  distinction —  '■Uhey 
that  loere  scattered  abroad  went  every 
where  preaching  the  word."  An  in- 
stance is  recorded  of  this  preaching — - 
that  of  Philip,  the  deacon,  who  was 
also  "  the  Evangelist."  Bat  these  in  vs. 
20,  are  spoken  of  as  ^^  some  of  the  dis- 
persion who  were  men  of  Cyprus  and 
Cyrene."  The  impression  would  seem 
to  be  that  they  were  private  members, 
and  that  at  tliis  crisis,  when  ai.1  the  en- 
ergies of  the  Church  are  to  be  brought 
out,  a  great  work  is  to  be  done  by 
the  Church  membership,  who,  driven 
abroad  by  persecution,  and  speaking 
of  Jesus  and  publishing  the  good  news 
in  their  private  spheres,  are  made  in- 
strumental of  gathering  the  tirst  Gen- 
tile Church.  At  tuny  rate,  the  Holy 
Spirit  has  not  chosen  to  give  any 
prominence  to  any  ecclesiastical  «.fHce 
in  this  case;  and  we  are  left  fairly  to 
infer  that  they  Avere  unofficial  men, 
who  were  the  publishers  of  the  good 
news  here  at  the  threshold  of  the 
great  missionary  work.  This  example 
gives  no  countenance  to  official  preach- 
ing by  uuordained  men  against  the 
proper  order  of  Christ's  house,  Avhere 
it  is  established.  But  it  points  to  the 
proper  calling  of  private  Christians  to 
go  abroad  in  all  their  spheres  of  daily 
business  as  publishers  of  tlie  Gospel. 
God  will  every  where  bless  such  wit- 
ness-bearing of  the  discipleship.  The 
age  and  crisis  then  specially  called  for 
it.  The  present  time  demands  it  also. 
And  now,  when  the  Church  stands 
again  at  the  tlireshold  of  her  great 
missionary  work — and  is  having  new 
visions  of  her  duty  to  the  nations,  the 
crisis  demands  that  all  Christians  go 
forth  as  publishers  of  the  Gospel  by 
all  means  in  their  power.     When  shaU 


^20 


THE  ACTS  OF  THE  APOSTLEfc;. 


LA.  D.  40. 


/  Luke  1 :  06 

eUap.  2:47. 
sell.  9:35. 


21  And  '  the  hand  of  the  Lord  was  with  tiiem  :  and  a 
great  number  believed,  and  ^  turned  unto  the  Lord. 

22  ^Then  tidings  of  these  things  came  unto  the  ears  of  the 
church    which   was  in  Jerusak'm :   and-  they    sent  forth 

.9:27.        t  Barnabas,  that  he  should  go  as  far  as  Antioch. 

23  Who,  when  he  came,  and  had  seen  the  grace  of 
God,  was  glad,  and  "exhorted  them  all,  that  with  purpose 
of  hgart  they  would  cleave  unto  the  Lord. 

24  For  he   was  a  good  man,  and  ""full  of   the   Holy 


ucb.  13:43,  and 
11;  22. 


the  nations  be  evangelized,  unless  pri- 
vate Christians  go  abroad — merchants, 
mechanics,  lawyers,  physicians,  far- 
mers; and  all,  as  well  as  ministers — 
holding  forth  the  word  of  life,  as  light- 
bearers  in  the  world.  Dean  Alford,  of 
the  Church  of  England,  remarks  that 
"  the  Lord  was  pleased  here  to  keep 
the  Apostles  at  Jerusalem  and  to  send 
forth  private  individuals  to  preach  the 
Gospel  elsewhere,  to  show  that  he  was 
not  dependent  upon  ecclesiastical  of- 
fice, or  the  power  and  dignity  given  to 
certain  men  for  the  dispersion  of  His 
Gospel,  but  that  he  had  made  every 
Christian  to  be  a  declarer  of,  and  mis- 
eionary  for  His  Gospel,  at  His  own 
proper  time,  and  in  his  own  way." — 
JJomilies,  p.  235. 

21.  The  hand  of  the  Lord,  here 
means  the  Almighty  power  of  God — 
the  Spirit  so  applying  tlie  truth  as  to 
make  it  effectual  to  conviction  and  con- 
version. See  Luke  1  :  66.  This  was 
a  seal  of  approbation  set  by  God  upon 
the  work,  according  to  the  argument 
i>f  Peter  in  the  case  of  the  Cesareans, 
fs.  17. 

22.  Tidings.  Literally,  the  report, 
or  ivord.  ^  The  church  which  was  in 
Jerusalem,  was  still  the  Mother  Church. 
There  were  the  Apostles,  and  there 
was  the  seat  and  centre,  as  yet,  of  the 
spreading  Christianity.  t)f  course 
they  would  soon  get  word  of  such  a 
movement.  ^  They  sent  forth.  They 
— the  Church  —  including  "the  Apos- 
tles and  brethren,"  (see  vs.  11,) — not 
merely  "the  Apostles,"  as  in  the  case 
of  the  movement  at  Samaria  sending 
ftwo  of  their  number,  (ch.  8  :  14,) — but 
here  the  Church,  now  become  familiar 
with  this  great  faut  of  Church  exten- 


sion, and  sending  not  an  Apostle,  but 
an  Apostolic  Missionai-y  —  Barnabas. 
This  name  means  "son  of  exhorta- 
tion and  of  consolation,"  (ch.  4  :  36,) 
and,  though  a  layman,  ho  may  have 
been  the  best  man  for  the  occasion. 
He  was  a  Hellenistic  Jew,  a  native  of 
Cyprus,  and  was  thus  prepared  to  sym- 
pathize with  the  "men  of  Cyprus," 
who  were  already  actively  in  the  work. 
Tl  That  he  should  go  —  go  through  (the 
land)  as  far  as  to  Aiitioch — laboring  as 
he  went.  The  same  terms  are  used  as 
in  vs.  19. 

23.  Who  having  arrived,  and  seeing 
the  grace  of  God,  (as  displayed  so  man- 
ifestly in  the  conversion  of  the  Gen- 
tiles,) was  glad  —  rejoiced.  Whatever 
his  prejudices  or  fears  may  have  been, 
the  sight  of  such  a  gracious  work  af- 
fected his  Christian  heart,  as  every 
such  ingathering  affects  true  Chris- 
tians. ^  Exhorted.  The  term  in  the 
original  is  kindred  to  that  which  means. 
"  consolation"  in  the  interpreting  of 
his  name,  (ch.  4:  36,)  "son  of  conso- 
lation," or  of  Paracleting.  He  did, 
therefore,  what  would  be  indicated  by 
his  name.  He  made  no  plea  for  the 
ancient  ceremonial,  but  simply,  and  in 
tender  fidelity  of  address,  urged  them 
all  to  cleave  to — to  stand  by — literally, 
abide  by  the  Lord  (Jesus,)  —  with 
the  purpose  of  heart  indicated  in  their 
movement,  or  that  purpose  which  ia 
essential,  with  full  purpose  of  and 
endeavor  after  new  obedience. 

24.  For.  This  verse  adds  the  ex- 
planation of  this  temper  and  conduct 
on  the  part  of  Barnabas ;  very  mucJi 
as  if  it  had  said,  "  For  ho  was  a  '  son 
of  consolation'  indeed."  \  A  good  jnaiu 
An  Israelite  indeed  —  a  maxi  of  tru« 


A.  D.  42.] 


CHAP.  XI. 


221 


Ghost  and  of  faith  \  ^and  much  people  was  added  unto  the  l^\:li 
Lord. 

25  Then  departed  Barnabas  to  *  Tarsus,  for  to  seek  Saul :  *<*•»=*'. 

26  And  when  he  had  found  him,  he  brought  him  unto 
Antioch.     And  it  came  to  pass,  that  a  whole  year  they 
assembled  themselves  ||  with  the  church,  *and  taught  much  Inurch.^^ 
people.     And  the  disciples  were  called  Christians  first  in  tpei.t -il." 
Antioch. 


Christian  goodness,  who  would  rejoice 
to  see  the  good  work  of  grace  go  for- 
ward any  where,  and  among  all  people. 
Observe. — Such  a  truly  good  man 
rejoices  in  conversions  not  only  when 
they  are  within  his  own  Chui'ch  or 
denomination,  but  any  and  every  where, 
if  only  souls  are  truly  converted  to 
Christ.  The  exhortation  of  such  an 
one  to  such  converts  would  be  to 
cleave  to  the  Lord,  to  adhere  to  Christ 
with  full  purpose  of  and  endeavor 
after  new  obedience.  1[  Full  of  the 
Holy  Ghost  and  of  faith — possessing  the 
ordinary  and  special  gifts  of  the  Spirit 
in  an  ample  measure.  ^  Much  people. 
Literally,  a  suj/icie/it  multitude.  This 
was  the  result  of  his  labors  among 
them.  This  record  of  accessions  had 
been  previously  made,  see  ch.  2  :  41, 
47  ;  5  :  14,  and  thus  the  advancing 
numbers  of  the  Church  are  noted. 

I  20.  Bakxabas  sent  down  to  Anti- 
och BY  the  Church  at  Jerusalem 
— GrOES  after  Paul  to  Tarsus — 
Paul's  second  visit  to  jERusALE:ft 
—  The  Disciples  first  called 
"Christians."  A.  D.  42-43.  Ch. 
11 :  25-30. 

25.  In  ch.  9  :  27,  we  find  Barnabas 
introducing  the  converted  Saul  to  the 
Apostles  in  Jerusalem,  and  vouching 
for  him  there,  and  soon  after,  that  new 
Apostle  was  sent  down  to  Tarsus,  his 
native  city,  to  save  him  fi'om  the  per- 
secuting crowd.  Now  this  same  Bar- 
nabas, naturally  enough,  thinks  of 
such  a  man  as  the  very  one  needed  for 
this  new  field,  because  he  knew  of  him 
as  specially  commissioned  by  God  to 
the  Gentiles,  and  as  a  faithful,  earnest 
preacher  of  the  Gospel,  ready  for  la- 
borious self-denying  work,  cli.  9 :  27. 
It  is   not  necessary  to  suppose   that 

la* 


Barnabas  had  any  Church  instruct!  onfl 
to  go  after  Saul  in  case  the  movement 
at  Antioch  should  require  it.  It  ia 
much  more  probable,  from  the  record, 
that  it  was  by  the  Divine  prompting 
that  Barnabas  took  this  step.  It  is  an 
instance  of  the  same  kind  of  individ- 
ual, spontaneous  enterprise,  which 
more  and  more  developes  now  in  the 
history  of  the  Church,  and  which  is 
connected  with  the  establishment  of 
this  first  Gentile  Church — the  Mother 
Church  at  Antioch.  ^  To  seek  Saul. 
Rather,  to  seek  out  —  not  knowing  at 
which  point  he  might  be  laboring, 
(Gal.  1  :  21,)  but  naturally  looking  for 
him  where  he  had  been  sent  down 
from  Jerusalem,  (ch.  9  :  27-30,)  and  at 
his  native  place. 

26.  Found  him.  The  term  indicates 
some  special  search,  as  though  he  may 
not-  have  been  at  Tarsus,  but  waa 
searched  out  and  found  at  length. 
How  long  Saul  had  been  thereabouts 
since  his  departure  from  Jerusalem, 
does  not  appear,  and  is  variously  cal- 
culated. Putting  his  conversion  at  A. 
D.  37,  he  went  to  Tarsus  at  A.  D.  40, 
(Gal.  1 :  21,)  after  a  very  brief  visit  to 
Jerusalem.  He  had  probably  labored 
somewhat  in  Syria  and  Cilicia,  ch.  16: 
23,  41,  where  he  afterwards  confirmed 
the  Churches  he  had  previously  estab- 
lished, and  he  may  have  come  to  An- 
tioch in  A.  D.  42,  (see  vs.  19.)  1[  A 
whole  year.  We  may  suppose  this  to 
have  been  the  year  42-43,  in  which 
latter  the  prophecy  of  a  famine  would 
be  delivered  by  Agabus,  and  these  two 
Apostles  would  be  found  in  A.  D.  4-^ 
at  Jerusalem,  with  the  alms  of  the 
Church.  T[  They  assembled  (together) 
ivith  the  church.  They  convened  in  the 
public  and  social  assemblies  for  Chris- 
tian worship  and  instruction,  and  thej 


222 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  43 


n^^llii^^      27  T  And  in  these  days  came  ** prophets  from  Jerusalem 
f'coh'UI:     unto  Antioch. 

foh:2uib.  ^8  -^^^  there  stood  up  one  of  them  named  **  Aga"bus, 

and  signified  by  the  Spirit  that  there  should  be  great 
dearth  throughout  all  the  world  :  which  came  to  pass  in  the  days  of 
Claudius  Cassar. 


taught  much  people — (literally,  a  suffi- 
cient multitude. )  This  is  what  they  ac- 
tually accomplished.  Their  labors 
were  ample.  1[  Christians.  Now  that 
Jews  and  Gentiles  were  to  be  gathered 
into  one  Church  and  communion,  it  was 
ordered  in  God's  providence,  that  the 
body  of  believers  should  receive  a  new 
name,  not  national,  but  universal,  and 
equally  good  for  all  people  and  all 
times  ;  "where  there  is  neither  Greek 
nor  Jew,  circumcision  nor  uncircumci- 
Bion,"  &c.  (Col.  3  :  11.)  The  fact  is 
here  recorded  that  "  the  Disciples"  (or 
followers  of  Christ,)  were  fir^t  called 
Christians  here  at  Antioch,  where  the 
first  Gentile  Church  was  established. 
This  name  could  not  have  been  assum- 
ed by  themselves,  because  it  is  used 
only  twice  in  the  New  Testament  be- 
sides this,  and  in  a  way  to  imply  that 
it  was  a  term  of  reproach  and  for  which 
they  were  called  to  suffer.  1  Peter  4 : 
16  ;  ch.  26  :  28.  Nor  could  it  have 
been  given  to  them  by  the  Jews,  for 
they  would  not  thus  have  acknowledged 
the  Messiahship  of  Jesus  by  applying 
the  term  Christ  (or  Messiah,)  to  his 
disciples.  It  was  doubtless  given  to 
them  by  the  heathen  as  a  suitable  name 
for  distinguishing  this  body  who  were 
more  and  more  prominent  as  followers 
of  Christ,  and  would  naturally  be 
known  by  a  name  that  should  signify 
their  relation  to  Him.  The  term  it- 
self seems  to  be  rather  of  Roman  than 
Greek  origin.  Yet  it  was  doubtless 
also  by  the  Divine  ordainment  that  this 
should  come  to  be  their  name,  and  the 
word  signifying  called,  elsewhere  means 
called  by  God,  or  by  Divine  direction. 
(Matt.  2 :  12,  22  ;  ch.  10  :  22  ;  Heb.  8 : 
5;  11:  7.)  This  was  more  than  ten 
years  after  Christ  left  the  earth.  They 
accepted  this  name,  however  reproach- 
fully intended,  and  they  gloried  in  it ; 
*iv^  often  when  threatened  before  ma- 


gistrates their  only  answer  was,  "I  am 
a  Christian." 

27.  In  these  days.  During  this  year 
which  Paul  and  Barnabas  spent  at  An- 
tioch, vs.  26.  ^  Prophets.  These  are 
referred  to,  chap.  13:  1;  see  also  15: 
32;  19:  6;  21  :  9,  10.  These  were 
special  inspired  teachers,  who,  like  the 
Prophets  of  the  Old  Testament,  de- 
clared and  expounded  the  will  of  God, 
not  merely  nor  mainly  predicting  fu- 
ture events,  as  Agabus,  but  acting 
as  messengers  of  God  to  the  people. 
They  spake  under  the  immediate  in- 
spiration of  the  Holy  Ghost.  This 
gift  of  New  Testament  prophesying  is 
ranked  by  Paul  above  the  gift  of 
tongues.  (1  Cor.  14:  l,&c.)  ^  From 
Jerusalem.  This  would  indicate  the 
interest  felt  by  the  Mother  Church  at 
Jerusalem  in  this  first  Gentile  Church, 
and  these  prophets  may  have  been  spe- 
cially commissioned,  as  Barnabas  was, 
though  this  does  not  appear,  (vs. 
19,  21.)  They  are  again  referred  to, 
and  several  of  them  are  named,  in  ch. 
18:  1. 

28.  Stood  up.  This  was  a  formal 
prediction.  T[  Agabus.  This  prophet 
is  named  again,  ch.  21  :  10,  11,  where 
he  foretold  that  Paul  should  be  deliv- 
ered up  to  the  Gentiles.  ^  Signified — 
7nade  known.  See  Rev.  1:1.  ^  Bjf 
the  Spirit.  By  inspiration,  and  as  di 
rectly  communicated  to  Him  by  the 
Holy  Spirit.  So  in  ch.  21  :  10,  where 
he  prophesies,  it  is  said,  "  These  things 
saith  the  Holy  Ghost."  ^  Dearth  — 
famine.  Josephus  speaks  of  it  in  the 
same  terms.  \  Throughout  all  the 
world.  The  word  here  rendered  ^'tvorld" 
means  ^^  inliabited  world."  But  it  is 
often  used  of  a  particular  country, 
and  might  here  be  confined  to  Pales- 
tine. See  vs.  29.  Or  it  might  mean 
the  Roman  Empire.  (See  Luke  2  :  1.) 
^  Claudius.     No  less  than  four  famines 


A.  D.  43.1 


CHAP.  XI. 


22a 


29  Then    the   disciples,  every    raan    according    to    his 
al3ility,  determined  to  send  "^relief  unto  the  brethren  which  fcon-s^i?^ 
dwelt  in  Judea.  '^'•'='- 

30  °  Which  also  they  did,  and  sent  it  to  tbe  elders  by  "''•12:21. 
the  hands  of  Barnabas  and  Saul. 


are  on  record  during  this  reign,  which  I 
tieg;in  A.  D.  41,  and  continued  thir- 
teen yenrs.  At  Rome,  in  the  second 
year  of  his  reign  —  in  Greece,  in  the 
ninth  year  —  in  the  tenth  year  at  Rome 
again.  And  in  the  fourth  to  the  sev- 
enth years  of  his  reign,  the  famine  raged 
in  Judea — many  persons  died.  These 
are  mentioned  by  such  historians  as 
Dio  Cassius,  Eusebius,  Josephus,  Taci- 
tus and  Suetonius.  Queen  Helena,  of 
Adiabne,  sent  to  Alexandria  and  Cy- 
prus for  supplies  to  relieve  the  Jews. 

29.  The  disciples.  It  would  seem 
from  the  prompt  determination  of  the 
Christians  at  Autioch  to  relieve  those 
in  Judea,  that  the  prediction  was  un- 
derstood as  referring  to  Judea  and  not 
to  the  whole  empire,  else  they  must 
have  been  unable  so  to  determine  when 
the  famine  would  equally  involve  them- 
selves. Some  have  understood,  how- 
ever, that  the  famine  was  understood 
as  including  themselves,  yet  that  on 
account  of  the  persecution  at  Jerusa- 
lem, or  for  other  reasons,  the  brethren 
in  Judea  were  the  poorest,  and  they 
felt  a  very  special  desire  to  show  their 
gratitude  for  spiritual  favors  received 
from  them.  Else,  this  record  may 
mean,  that  when  the  famine  broke  out 
in  Judea,  the  brethren  in  Antioch 
promptly  took  measures  to  send  relief. 
^  Every  man.  Lit.,  And  of  the  disci- 
ples, as  any  one  was  prospered,  they 
determined  each  of  them  to  send  (some- 
thing) for  (unto)  relief  (ministration)  to 
the  brethren  ivho  dwelt  in  Judea.  See  1 
Cor.  IG  :  2.  This  beneficent  move- 
ment showed  the  love  which  this  first 
Gentile  Church  bare  toward  the  Jew- 
ish Christians,  extending  to  them  al- 
ready, at  the  first  opportunity,  the 
hand  of  fraternal  service,  and  disaj-m- 
ing  all  Jewish  prejudice  (we  might 
suppose,)  by  such  prompt  liberality. 
They  would  minister  in  temporal  things 
tc  liio.<ie  who  had  se^'^ed  the^  in  spirit- 


ual things.  ^  According  to  his  ability. 
We  observe  that  the  same  principle 
was  adopted  by  them  as  is  recom- 
mended by  Paul,  (1  Cor.  IG  :  2.)  Ami 
we  infer  hence  that  this  may  have 
been  the  principle  of  community  of 
goods  such  as  was  practiced  at  the  be- 
ginning.    See  JVotes,  ch.  2  :  44. 

30.  They  not  only  determined  to 
do  this,  when  they  heai'd  the  predic- 
tion, but  they  did  it.  ^  To  the  elders — > 
Ruling  Elders  of  the  Christian  Church. 
This  office  in  the  Christian  Church  is 
here  first  mentioned,  and  in  a  way  to 
imply  that  it  had  been  established 
from  the  beginning,  as  no  notice  is 
given  of  its  institution.  It  was  found 
in  the  Jewish  Church  from  the  earliest 
time,  and  the  eldership  was  an  office 
of  the  Jewish  synagogue  in  the  time 
of  our  Lord.  It  was  retained  natural- 
ly in  the  Christian  Chiu-ch,  as  the  only 
office  that  had  come  down  from  the 
beginning  as  belonging  to  the  ancient 
Church  constitution.  Hence  no  no- 
tice would  be  given  of  it  in  the  early 
Church  of  Jewish  Chi'istians,  but  only 
afterwards,  in  the  organization  of  Gen- 
tile Churches,  (see  ch.  14  :  23.)  The 
elders  in  the  New  Testament  Church 
are  of  two  kinds,  either  the  same  as 
bishops,  or  they  are  the  ruling  elders 
of  the  Christian  Churches  who  are 
probably  here  meant,  whose  office 
was  the  oversight  and  rule  of  the 
Church  in  connection  with  the  minister 
or  pastor. — This  was  Paul's  second 
visit  to  Jerusalem  after  his  conversion, 
see  ch.  12  :  25.  It  seemed  proper  that 
Barnabas,  who  had  been  sent  down 
from  the  Church  at  Jerusalem  to  minis- 
ter to  them  in  spiritual  things,  and  Paul, 
his  associate  in  the  good  work,  should 
be  the  agents  for  carrying  back  to  tKe 
Jewish  Church  of  Christ  this  token 
of  aff'ection  and  gratitude  from  this 
first  Gentile  Church.  See  ch.  12  :  25. 
Observe.  —The  polity  of  the  Christian 


224 


THE  ACTS  OF  THE  IPOSTLES. 


[A.  D.  44 


lOr  itgam. 


a  Matt.  4  :  21, 
maiiO:23. 


CHAPTER    XII. 

1  Now  about  that  time  Herod  the  king  ||  stretched  forth 
his  hands  to  vex  certain  of  the  church. 

2  And  he  killed  James  *  the  brother  of  John  with  the 
sword. 

3  And  because  he   saw  it  pleased   the  Jews,  he  pro- 


Church  was  not  that  of  the  Temple, 
but  that  of  tlie  synagogues,  which  all 
along  had  anticipatod,  in  part,  the  New 
Testament  order  of  things,  furnishing 
opportunity  for  worship  "in  every 
place."  This  is  now  commonly  ad- 
mitted, even  by  those  evangelical 
Churches  who  have  adopted  a  prelati- 
cal  order.  Principal  3Iacbride,  of  Ox- 
ford, in  his  recent  ^^  Lectures  on  the 
Acts,"&c.  says:  "The  Christian  special 
worship  did  not  originate  with  the  Apos- 
tles, for  the  model  was  already  extant, 
though  not  in  the  Temple,  but  in  the 
synagogue.  The  true  God  had  select- 
ed a  single  spot  for  the  sacrificial  wor- 
ship which  He  had  Himself  ordained, 
but  it  was  a  duty  in  every  place  to 
render  Him  the  homage  of  prayer  and 
praise.  The  synagogue  and  the  Tem- 
ple had  no  connection  with  each  other, 
though  the  Jews  worshiped  in  both ; 
and  the  service  of  the  former  was  con- 
ducted not  by  the  priests,  but  by  the 
rulers,  (of  the  synagogue,)  and  they 
delegated,  at  their  discretion,  the  office 
of  reading  and  exhortation  to  whom 
they  pleased." 

CHAPTER    XII. 

§  21.  The  first  Royal  Persecutor 
OF  THE  Church — Jewish  Hostility 
at  its  height — murder  of  the 
Apostle  James  the  brother  of 
John,  by  Herod — Peter  imprison- 

_  ED  —  Miraculous  Deliverance  — 
Judicial  Death  of  Herod  Agrippa 
at  Cesarea.  Jerusalem.  A.  D.  44. 
Ch.  12  :  1-23. 

1.  About  that  time.  This  is  about 
the  time  of  the  visit  just  mentioned, 
(ch.  11 :  30,)  of  Paul  and  Barnabas  to 
Jerusalem  and  Judea  with  the  alms. 
It  must  have  been  about  A.  D.  44,  as 
this  was  the  jear  in  wbicJU  Herod  died. 


The  second  persecution  at  Jerusatem 
was  now  begun  by  Herod  Agrippa,  first 
grandson  of  Herod  the  Great,  who  is 
spoken  of.  Matt.  2:1,3.  He  went  to 
Rome  to  accuse  Herod  Antipas  —  was 
imprisoned  by  Tiberius,  but  was  releas- 
ed by  Caligula,  and  presented  with  the 
Tetrarchy  of  Philip  ;  afterwards  ob- 
tained Galilee  and  Perea,  and  then 
was  granted  by  Claudius  the  rule  of 
Samaria  and  Judea  ;  so  that  he  now 
held  the  title  of  King  over  the  land  of 
Palestine.  See  Josephus  Antiq.  B.  xix. 
ch.  5,  §  1.  ^  Stretched  forth  his  hands. 
Rather,  laid  his  hands  on  certain  of  those 
ivho  were  of  the  Church  to  injure  them. 
Those  who  were  recognized  as  Church 
members,  as  belonging  to  the  Christian 
Church  at  Jerusalem,  were  laid  hold 
on  by  Herod,  not  excepting  the  Apos- 
tles. 

2.  James  —  one  of  the  sons  of  Zebe- 
dee,  the  brother  of  John,  and  one  of 
the  three  admitted  to  Christ's  special 
intimacy,  who  was  now,  according  to 
Christ's  prediction,  (Matt.  20  :  23.) 
baptized  with  the  same  baptism  as  his 
Lord.  '^Sword.  Probably  by  cutting  oflf 
the  head,  as  in  case  of  John  the  Baptist. 
Paley  notices  the  accuracy  of  the  wri- 
ter, as  there  was  no  time  within  thirty 
years  before,  nor  ever  afterwards,  when 
there  was  a  King  of  Judea  at  Jerusa- 
lem, except  in  these  last  three  years 
of  Herod's  life.  It  would  seem  that 
James  was  the  first  of  the  Apostles  who 
died,  and  John  the  last.  This  James 
is  the  only  Apostle  whose  death  is  re- 
corded in  the  Scriptui-e.  Beheading 
was  regarded  as  very  ignominious. 

3.  Until  the  first  persecution,  (Ste- 
phen's,) the  popular  feeling  from  tha 
time  of  Pentecost  had  been  in  favor  of 
the  Church,  2  •  47  ;  5:13;  6 :  7  ;  but 
now  it  had  taken  the  opposite  direction. 
And  seeing,  it  ia  pleasant  to  the  JewBt 


A  D.  44.] 


CHAP.  XII. 


22i 


ceeded  further  to  take  Peter  also.     (Then  \verc  Mhe  days  i^f^-^"^^ 
of  unleavened  bread.) 

4  And  "when  he  had  apprehended  him,  he  put  him  in  8Jo^»2i:i8. 
prison,  and  delivered  liim  to  four  quaternions  of  soldiers  to 

keep  him ;  intending  after  Easter  to  bring  him  forth  to 

the   people.  \\OT,in»tant. 

5  Peter  therefore  was  kept  in  prison  :  but  ||  prayer  was  °;'i^';2«' 


made  without  ceasing  of  the  church  unto  Grod  for  him 

6  And  when  Herod  would  have  brought  him  fortn,  the  ^^^^ 


made. 

2  Cor.  1 :  11. 
6,  18. 
Tho»3. 5 :  17. 


Whatever  his  motive  in  killing  James, 
the  popularity  was  now  the  motive  for 
a  further  cruelty.  ^  Proceeded.  Lit., 
he  added  to  take.  A  Hebraism  for,  he 
went  on,  or  proceeded  further  to  arrest. 
This  unprincipled  courting  of  popular- 
ity is  the  character  given  of  this  Herod 
byJosephus.  *^  Peter.  Herod  seems  to 
have  aimed  at  the  most  eminent  of  the 
Apostles.  Peter  had  been  very  prom- 
inent in  the  work  of  the  Church,  and 
as  the  Apostle  of  the  circumcision  for 
propagating  the  Gospel  among  the 
Jews,  he  was  naturally  very  obnoxious 
to  them.  Observe.  —  We  read  of  no 
attempt  to  fill  this  vacancy,  nor  any 
idea  of  an  Apostolical  succession. 
^  The  days — during  which  the  festival 
of  unleavened  bread  continued  —  the 
seven  days  immediately  following  the 
Paschal  Supper,  and  so  called,  because 
during  this  time  the  bread  eaten  must 
be  unleavened.  The  Passover  festival 
19  often  spoken  of  as  including  these 
days,  (vs.  4.) 

4.  Whom  also  having  seized,  he  put 
him  in  prison.  It  was  held  unlawful 
among  the  Jews  to  execute  criminals 
on  their  feast  days,  and  therefore  he 
would  put  him  under  guard  until  after 
the  festival.  \  Four  quaternions.  A 
guard  of  fours,  relieving  each  other 
every  three  hours  during  the  four 
watches  of  the  night,  according  to  the 
Roman  military  divisions  of  time.  Six- 
teen soldiers  composed  the  whole  de- 
tachment. These  guards  of  four  kept 
watch,  two  inside  the  prison  and  two 
outside.  TT  To  keep  him.  Literally, 
to  guard  him.  The  noun  of  this  verb 
is  that  used,  vs.  4,  for  ^'prison."  ^  Af- 
Ur  Easter.  Literally,  after  the  Passover. 
It  should  83  have  been  reniered.     Eas- 


ter is  the  name  of  the  festival  which 
many  Christians  keep  in  commemora- 
tion of  Christ's  resurrection.  But  no 
such  name  was  then  in  use,  except  that 
the  Pagans  kept  a  festival  in  honor  of 
theiv  goddess  Eostre,  or  Venus,  in  the 
month  of  April,  and  about  the  same 
time  of  the  Passover.  The  name,  how- 
ever, though  not  at  all  found  in  the 
original,  was  used  in  some  of  the  older 
versions,  and  from  those  versions  it 
passed  into  our  present  version  by  ex- 
press order  of  King  James.  After  the 
festival  days,  that  is,  after  the  21st 
Nisan,  Peter  was  to  have  been  slain. 
If  Bring  him  forth.  To  lead  him  out—' 
us  the  Romans  used  to  make  public 
spectacles  of  criminals  at  their  games. 

5.  Kept  —  not  the  same  word  as  in 
vs.  4.  It  is  here  used  to  note  the  de- 
lay thus  providentially  brought  about, 
giving  opportunity  for  the  prayers  of 
the  Church.  ^  But.  While  he  waa 
thus  kept  in  prison,  prater  was  goinq 
ON — being  kept  up  —  ivas  being  carried 
on.  (Ttpoijevx^/.)  ^  Without  ceasing. 
Literally,  stretched  out,  intense,  urgent — • 
strained.  This  was  "  the  energizing 
supplication  of  the  righteous."  James 
5:16.  ^  Of  the  church,  (at  Jerusa- 
lem.) From — by  the  Christian  mem- 
bership, here  designated  again  as  th^ 
Church,  one  body  of  believers,  though 
they  may  have  been  of  different  divi- 
sions. Their  prayer  was  made  to  God 
for  him,  in  the  confidence  that  He  was 
greater  than  Herod.     Note. — It  was 

(1)  concerted  prayer,  as  at  Pentecost; 

(2)  definite,  for  an  object :  (3)  personal^ 
for  Pet^r ;   (4)  u-restUng,  like  Jacob's. 

6.  Wkm.  Doubtless  several  dayi 
were  passed  by  Peter  in  prison.  Wheu 
Herod   was  just  about  to  bring  hisr 


226 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  44. 


same  night  Peter  was  sleeping  between  two  soldiers,  bound  with  two 
chains  :  and  the  keepers  before  the  door  kept  the  prison    m 
dch.5:i9.  y  ^Ynd,  behold,  ^the  angel  of  the  Lord  came  upon  him, 

and  a  light  shined  in  the  prison  :  and  he  smote  Peter  on 
the  side,  and  raised  him  up,  saying,  Arise  up  quickly.  And  his 
chains  fell  off  from  his  hands. 

8  And  the  angel  said  unto  him,  Gird  thyself,  and  bind  on  thy 
sandals.  And  so  he  did.  And  he  saith  unto  him,  Cast  thy  gar- 
ment about  thee,  and  follow  me. 


forth  (see  vs.  4,)  to  the  people  to  grat- 
ify the  Jewish  crowd  by  putting  him 
to  death.  Tf  The  same  night.  On  the 
very  eve  of  his  executing  the  cruel 
purpose,  the  very  night  before  it  was 
to  be  done.  ^  Sleeping.  He  seems  to 
have  been  calm  and  composed,  quite 
in  contrast  with  his  fear  and  cowardice 
in  the  judgment  hall  at  the  trial  of  his 
Master.  ^Between.  It  was  the  Ro- 
man custom  to  chain  a  prisoner  to  a 
guard,  fastening  the  right  wrist  of  the 
pi'isoner  to  the  left  wrist  of  the  sol- 
dier. Sometimes,  however,  for  great- 
er security,  the  prisoner  was  chained 
to  a  double  guard,  to  one  soldier  on 
each  side  of  him.  So  here.  ^  l^he 
keepers.  And  keepers  (guards,)  before 
the  door  were  guarding  the  prison.  These 
were  probably  the  other  pair  of  the 
quaternion,  on  guard  for  this  watch  of 
the  night.  It  was  death  to  the  Roman 
guards  to  have  a  prisoner  escape. 

7.  Behold,  (this  was  the  amazing 
fact,)  the  angel  of  the  Lord,  (literallj', 
an  angel  of  the  Lord)  —  miraculously 
commissioned  and  working — came  upon 
(him.)  Literally,  stood  upon — (the 
spot,)  and  (a)  light  shined  (n  supernat- 
ural '  ght  from  the  angel,  revealing  the 
ar^el  to  Peter,  and  lighting  up  the 
apartment  for  his  escape, )  in  the  prison. 
(Literally,  in  the  dwelling — chamber  or 
apartment — where  he  was  confined. ) 
^  He  smote  —  literally,  the  side  of  Pe- 
ter. This  term  implies  a  violent 
blow.  \  Raised  him  up  — roused  him, 
(from  sleep,)  used  of  Christ's  being 
awaked  from  sleep  in  the  vessel,  Luke 
8  :  24.  Tf  Arise  up.  The  intimation 
13  of  rising  up  by  a  resurrection,  as 
from  death  or  disability.  The  noun  is 
the   word    for  resurrection  from   the 


dead.  This  word  of  command  was  ac- 
companied by  a  Divine  power,  loosing 
his  hands  from  the  chaint\  Observe. — 
So  always  when  Christ  means  to  re- 
lease us  from  our  bondage  of  sin  and 
death,  He  speaks  His  Gospel  command 
with  a  power  accompanying,  by  which 
the  chains  fall  off  from  our  souls. 
Observe.  —  The  soldiers  chained  to 
him  were  probably  not  awaked.  Our 
deliverance  cannot  be  prevented  by  all 
the  powers  of  hell. 

<S.  Gird  thyself.  He  had  been  un- 
girded  for  the  night,  and  now  in  the 
midst  of  his  amazement,  as  he  would 
be  naturally  bewildered  from  this  sud- 
den arousing,  he  was  commanded  to 
gird  himself — or  gird  his  coat  or  undei 
garment  around  him,  thus  preparing 
for  action.  There  was  time  and  op- 
portunity for  thus  dressing  himself. 
'^  Bind  on.  Literally,  bind  under  —  as 
the  sandals  were  worn  on  the  sole  of 
the  foot.  This  was  his  preparation  to 
walk,  and  implied  that  he  was  to  go 
somewhere.  Though  nothing  was  as 
yet  said  to  him  about  his  deliverance, 
he  must  already  have  felt  a  hope  that 
this  was  to  be  accomplished.  ^  And 
so  he  did.  How  cheerfully  the  awaken- 
ed sinner  aims  to  obey  the  heavenly 
command  when  already  he  feels  the 
hope  of  salvation.  Yet  it  was  only 
too  good  news  to  be  true,  (vs.  19.) 
^  Cast  thy  garment.  This  was  the 
cloak,  or  upper  garment,  a  loose  robe 
thrown  around  the  shoulders,  and  worn 
over  the  tunic,  or  under-coat,  which 
had  alread}"^  been  fastened  with  the 
girdle,  ^  Follow  me.  How  gracious 
is  this  Gospel  command.  No  task,  no 
drudgery,  though  the  nat'.ral  mind 
thus  views  it  —  but  a  call  to  follow  th* 


4.  D.  44.] 


CHAP.  XII. 


227 


/ch.  10:3-1T 
and  11: 5. 


9  And  he  went  out,  and  followed  him;  and  "wist  not  «p«-i*" 
that  it  was  true  which  was  done  by  the  angel;  but  thought 

he  saw  a  vision. 

10  When  they  were  past  the  first  and  the  second  ward, 
they  came  unto  the  iron  gate  that  leadeth  unto  the  city; 

*  which  opened  to  them  of  his  own  accord;  and  they  went  9oh.i6-26. 
out,  and  passed  on  through  one  street :  and  forthwith  the 
angel  departed  from  him. 

11  And  when  Peter  was  come  to  himself,  he  said,  Now  I  know  of 


gi'eat  Rescuer  and  Saviour  out  of  our 
prison.  Not  any  austere  demand  of 
a  task-master  for  service — but  a  gra- 
cious invitation  bidding  us  come  on 
after  Him  who  undertakes  to  break  up 
our  bondage  and  lead  us  safely  into 
tlie  liberty  of  the  Gospel. 

9.  Went  out.  Literally,  and  having 
gone  forth,  (from  his  apartment,)  he 
foHowed  him.  Oh !  how  cheerfully, 
just  in  proportion  as  he  saw  what  was 
doing  in  all  these  directions  for  his  de- 
liverance. \  Wist  not.  Literally,  and 
he  did  not  knoio  that  it  is  true,  (real, 
matter  of  fact,)  that  which  teas  done 
(came  to  pass,)  by  the  angel,  but  thought 
he  saw  a  vision,  (like  that  he  lately  saw 
in  Joppa.)  It  seemed  only  too  good  to 
be  true.  He  could  not  fully  believe  that 
such  Divine  and  infinite  love  was 
shown  to  him.  It  seented  rather  as  if 
it  was  an  exhibition  to  him  of  the 
Bcene  without  the  reality — as  we  say, 
it  seemed  like  a  dream.  So  the  newly 
awakened  sinner  doubts  the  reality  of 
the  Gospel  salvation — cannot  credit  it 
as  having  actually  and  personally  come 
to  pass  —  and  for  him.  It  is  so  won- 
derful ;  so  contrary  to  all  human 
grounds  of  expectation.  What !  that 
I,  a  poor  guilty  sinner,  should  be  visit- 
ed by  Jesus  Christ  and  bidden  to  rise 
up  and  be  delivered  and  saved  by  His 
power  and  grace !  Impossible  !  I  de- 
ceive myself  I — But  it  is  all  true,  and 
more  !     Blessed  be  God  ! 

10.  And  theg  having  passed  the  first 
and  second  prison,  (guard  —  <pv7.aKfjv. ) 
The  term  for  prison  is  the  same  as  in 
vs.  4,  and  Peter  was  kept  in  the  inner 
prison.  Some  understand  this  of  the 
first  and  second  guard,  (of  soldiers,) 
but  they  were  rather  the  wards  of  the 
prison  between  Peter's   dungeon   and 


the  street.  Tf  Iron  gate.  The  outer 
gate,  which  was  most  strongly  con- 
structed of  iron,  securing  the  entrance 
to  the  city.  \  Which  opened.  Here 
was  another  miraculous  demonstration 
along  the  path  of  his  deliverance. 
How  must  his  faith  now  bo  confirmed. 
Observe. — How  many  such  Almighty 
interpositions  are  there  for  the  Chris- 
tian by  which  solid  iron  gates  open  to 
him,  as  if  by  some  life  of  their  own! 
How  gradual  also  is  the  believer's  de- 
liverance. First  he  passes  through  one 
apartment,  then  through  another — . 
always  nearing  the  point  of  entire  re- 
lease—  and  at  length  "the  iron  gate 
of  death  "  itself  is  passed — not  by  be- 
ing broken  down ;  no,  but  it  opens  to 
him.  That  fearful,  frowning  barrier 
flies  open  to  him  as  he  approaches, 
[of  his  oivn  accord — avToudrr] :  of  itself 
— of  its  own  motion,  without  any  visi- 
ble cause,)  and  death,  that  seemed  so 
impossible  to  meet,  as  if  only  armed 
with  terrors,  gives  him  a  free  and 
pleasant  passage  to  his  home  in  hea- 
ven. If  And  they  icent  out.  The  angel 
did  not  leave  him  at  the  prison  door, 
but  accompanied  him  on  his  way 
through  one  street,  till  he  was  beyond 
the  reach  of  the  prison  and  safely  res- 
cued. ^Forthwith — immediately.  From 
that  point  of  safety,  the  angel  left  him 
to  pursue  his  way.  God  will  have  us 
use  our  own  exertions,  and  work  out 
our  own  salvation,  after  He  has  put  ua 
on  the  path  of  His  wonderful  deliver- 
ance and  really  led  us  out  of  our 
prison.  And  the  encouragement  is, 
that  it  is  He  who  worketh  in  us  both 
to  will  and  to  do  ef  His  good  plea- 
sure, (Phil.  2:  12.) 

11.  Peter  having  come  to  himself—hQ.X" 
ing  recovero'^   his  consciousness   ana' 


228 


THE  ACTS  OF  THE  AP0STLE8. 


[A.  B.  44 


nrn." 3^28,' and  ^uretj,   that  ''the  Lord  hath  sent  his  angel,   and   *hath 
delivered  me  out  of  the  hand  of  Herod,  and  from  all  tho 


6 :  T>. 
Heb.  1 :  14 

pa.fsai^,      expectation  of  the  people  of  the  Jews. 

auJ  34  :  22,  and 
41:  2,  and  97:  10. 
2  Cor.  1 :  10. 
2  Pet.  2  :  9. 
t  oh    4  :  23. 
Ii!h.  15:37. 
m  vs.  5. 


12  And  when  he  had  considered  the  thing  *he  came  to 
the  house  of  Mary  the  mother  of  'John,  whose  surname 
was  Mark  j  where  many  were  gathered  together  ""  praying. 

13  And  as  Peter  knocked  at  the  door  of  the  gate  a 


luT^'tllrT"'^''  damsel  came  ||  to  hearken,  named  Rhoda. 


compo-iure,  after  such  overwhelming 
surprise  and  bewildering  excitement. 
«[  Now  I  know.  He  had  doubted,  dis- 
uTusted,  feared  it  was  all  too  good  to 
be  true.  Now,  he  is  assured  of  all  the 
power  and  grace  in  this  amazing  in- 
terposition, and  that  it  can  be  from 
God  alone.  However  others  may  mis- 
take the  doctrine  of  election,  the  Chris- 
tian finds  it  out  in  his  experience,  and 
he  makes  it  his  joy  and  boast,  that  God 
has  wrought  out  his  salvation  for  him. 
But  alas !  how  many  go  halting  and 
hesitating  and  unassured,  and  have, 
therefore,  no  animating  hope,  to  work 
by  love,  and  overcome  the  world !  But 
Paul  could  say,  "/  knoiv,"  "  We 
kmoiit:'  (2  Tim.  1  :  12 ;  2  Cor.  5  :  1.) 
^  Of  a  surety.  Truly,  certainly.  Be- 
fore this  he  did  not  know  that  it  was 
true,  (vs.  9,)  but  thought  he  saw  a 
vision — a  mere  bright  vision  of  so 
glorious  an  event.  1  Hath  sent.  Lit- 
erally, hath  sent  forth,  by  special  com- 
mission. He  now  saw  the  blessed  re- 
ality. ^  Hath  delivered.  The  thing 
was  done.  The  Christian  is  encour- 
aged to  look  upon  his  own  deliverance 
as  wrought  out;  not  as  to  be  done  on 
certain  conditions,  and  all  contingent 
—  but  as  accomplished  —  Christ  has 
died.  We  are  raised  up  together  with 
Him — washed,  justified,  sanctified,  so 
that  the  redemption  is  actually  effected 
iind  carrying  out  accordingly.  ^  Ex- 
pectation. The  wicked  expectation  of 
the  people,  for  whose  pleasure  Herod 
was  intending  to  slay  the  Apostle, 
(vs.  3.) 

12.  Considered.  Rather,  Having  be 
come  aioare  of  where  he  was,  and  how 
he  was  situated.  The  term  is  so  used, 
ch.  14  :  6,  where  only  it  is  found  be- 
Bides  here.  As  soon  as  he  recovered 
Uis  composure,  and  realised  his  situa- 


tion distinctly,  as  to  the  particulars. 
^  Mary.  She  was  the  sister  of  Barna- 
bas. It  would  seem  that  this  was  the 
well-known  residence  of  Mary,  but 
whether  it  was  her  own  property  or 
not  is  not  certain.  She  is  here  distin- 
guished among  the  Marys  by  her  son, 
J'ohn  Mark.  Blessed  are  the  mothers 
who  are  known  by  their  pious  sons. 
This  Disciple  is  mentioned  by  Paul  as 
his  fellow  laborer,  (Col.  4:10;  2  Tim. 
4:11;  Philemon  24,)  and  is  probably 
the  same  whom  Peter  calls  "his  son" 
(1  Pet.  5  :  13,)  in  the  faith,  his  con- 
vert ;  and  he  is  also  mentioned  in  verse 
25,  and  afterwards,  ch.  13  :  13;  15  : 
37-39.  It  is  generally  agreed  that  he 
i.s  the  Mark  who  wrote  the  Gospel  his- 
tory which  bears  his  name.  He  is 
sometimes  called  simply  "  Mark,'"'  and 
elsewhere  "  John"  —  the  former  being 
his  Greek  name,  the  latter  his  Hebrew 
name.  *[[  Where  many.  Here  an  im- 
portant fact  is  stated,  which  indeed 
accounts  for  all  the  astonishing  facts 
already  mentioned.  It  was  this  prayer- 
meeting  ^ov  Peter  (v.  5,)  which  secured 
his  miraculous  deliverance.  It  is  a 
remarkable  instance  of  God's  hearing 
the  special  prayers  of  His  people, 
and  working  out  for  them  amazing  re- 
sults accordingly.  This  was  a  striking 
fulfillment  of  Christ's  promise,  (M.ark 
18:  19.)  Note. —  The  answer  was 
(I)  prompt — the  same  night.  (2)  Tri- 
umphant against  all  earthly  impossi- 
bilities. (3)  Astonishing  to  all — to  the 
prayer-meeting,  to  Peter,  to  the  perse- 
cutors. 

13.  Oriental  houses  have  a  door  on 
the  street,  opening  into  the  vestibule 
or  porch,  and  tended  by  a  maid-servant, 
(John  18  :  16.)  This  is  still  the  cus- 
tom, as  we  found  at  Jerusalem,  Da« 
mascus,  and  other  places  of  the  Esist, 


A.  D.  44.] 


CHAP.  XIL 


229 


14  And  when  she  knew  Peter's  voice,  she  opened  not  the  gate  foi 
gladness,  but  ran  in,  and  told  how  Peter  stood  before  the  gate. 

15  And  they  said  unto  her,  Thou  art  mad.  But  she 
constantly  affirmed  that  it  was  even  so.  Then  said  they, 
'It  is  his  angel. 

16  But  Peter  continued  knocking  :  and  when  they  had 
opened  the  door,  and  saw  him,  they  were  astonished. 


Gen.  48:]rt. 
Matt.  18:10. 


■where  we  entered  the  dwellings  of 
wealthy  Jews.  T[  To  hearken.  The 
porteress  was  called  in  the  Greek,  the 
hearkencr — listener,  her  business  being 
to  hear  who  was  there,  and  to  obey 
the  call.  ^QQ  margin.  ^  Named Rhoda. 
So  paj'ticular  is  the  account  given  by 
Luke,  not  as  a  forger  of  history  would 
do,  who  would  be  anxious  to  avoid 
giving  names  for  fear  of  detection. 
This  name  in  Greek  means  rosebush,  ac- 
cording to  the  custom  of  giving  names 
from  trees  and  flowers.  It  is  the  habit 
in  the  East  for  visiters  to  stand  at  the 
outer  gate  and  call  out,  or  knock,  to 
give  warning  of  their  coming.  See  ch. 
10  :  17,  18. 

14.  And  when  shekneiv — recognizing 
Peter's  voice  from  his  reply  to  her  in- 
quiry who  was  there.  She  either  knew 
him  by  his  familiar  tone  of  voice, 
(Matt.  26  :  73,)  or  by  his  answer  to 
her  question.  It  was  very  natural 
that  in  her  excitement,  when  she  re- 
cognized that  Peter,  for  whose  deliver- 
ance many  were  actually  at  prayer  in 
the  house,  was  on  the  spot,  she  should 
run  back  to  them  for  joy  without  open- 
ing the  door.  ^  The  gate— the  vestibule, 
porch.  What  an  announcement  to  that 
prayer-meeting.  Your  prayer  is  heard, 
while  you  are  yet  speaking.  Dan,  9 :  20. 

15.  Thou  art  mad.  Thus  unbeliev- 
ing were  they  even  while  they  prayed, 
not  able  to  credit  ■v^hat  they  ought 
to  have  surely  expected  in  answer  to 
their  prayers.  How  commonly  do 
Christians  pmy  without  the  remotest 
expectation  that  their  petitions  will  be 
granted  in  direct  response  to  their 
prayer.  How  little  confidence  in  the 
promises,  or  even  in  God  as  alive  to 
the  request.  But  he  that  cometh  to 
God  must  believe  that  He  is,  and  that 
He  is  a  re  warder,  &c.,  (Heb.  11:6.) 
%  Corutantiy  ajjirmed — k^t  titoutly  in- 

20 


sisting.  They  doubted  and  denied. 
She  knew,  f  His  angel.  This  is  their 
last  resort — as  some  would  supersti- 
tiously  say,  It  is  his  ghost.  The 
Jews,  however,  held  the  doctrine  of  a 
guardian  angel  belonging  to  each  per- 
son, or  each  believer,  and  it  is  held  by 
some  modern  commentators  us  well  as 
ancient  ones,  that  our  Lord  taught  this 
doctrine  in  Matt.  18  :  10.  See  Notes. 
Such  an  idea  of  a  good  and  evil  genius 
attending  each  person  Avas  common 
with  the  heathen.  Ca/ym  says,  *'The 
notion  of  a  guardian  angel  attached 
to  each  individual,  is  at  variance  with 
the  whole  teaching  of  Scripture,  which 
testifies  that  angels  encamp  round 
about  the  righteous,  and  that  not  one 
angel  alone  but  many  are  charged  with 
the  protection  of  each  of  the  faithful," 
(Heb.  1 :  14.)  The  angel  who  delivered 
Peter  is  not  spoken  of  by  Luke  as  Pe- 
ter's angel,  but  as  the  angel  of  the  Lord. 
And  Peter  had  no  such  thought,  for  ho 
says,  "I  know  that  the  Lord  hath  sent 
His  angel."  The  notion  that  it  was 
Peter's  angel,  whatever  the  terms 
meant  in  the  mouth  of  these  persona 
at  Mary's  house,  is  not  of  any  authori- 
ty from  their  saying,  nor  is  it  entitled 
to  any  weight  with  us.  Indeed,  it 
would  rather  seem  that  they  were  al- 
together bewildered  and  mistaken,  and 
had  just  denied  the  possibility  that  it 
was  Peter,  and  are  quite  likely  to  have 
entertained  any  absurd  notion,  rather 
than  the  truth  of  the  case. 

16.  Continued.  The  term  is  a  strong 
one,  and  means  persevered.  ^  Had 
opened.  It  was  in  their  first  wild  ex- 
citement that  they  had  denied  and 
speculated.  Now  they  put  the  news 
to  the  test,  as  they  should  at  first  have 
done,  and  behokl  the  glad  reality.  So 
Christ  says  to  all  the  doubting,  halt. 
li\g,  and  disbelieving,  *'  Come  and  fe^." 


280 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  44, 


0  ch.  IS :  16,  «i 
19  :  33,  and  21 
40. 


IT  But  he  <*  beckoning  unto  them  with  the  hand  to 
hold  their  peace,  declared  unto  them  how  the  Lord  had 
brought  him  out  of  the  prison.  And  he  said,  Go  shew  these  things 
unto  James,  and  to  the  brethren.  And  he  departed,  and  went  into 
another  place. 

18  Now  a,s  soon  as  it  was  day,  there  was  no  small  stir  among  the 
soldiers,  what  was  become  of  Peter. 

19  And  when  Herod  had  sought  for  him,  and  found  him  not,  he 


17.  Beckoning.  The  term  means, 
motioning  icith  the  hand  downwards. 
The  natui'al  gesture  for  commanding 
silence  in  an  uproar,  ch.  13  :  16.  ^  De- 
clared. He  at  once  reports  the  facts. 
The  Gospel  is  a  narrative  of  facts  on 
M'hich  we  are  to  rest  our  faith  and 
hope  of  salvation.  Here  the  term  im- 
plies a  detailed  narrative.  "Come 
and  hear,  all  ye  that  fear  God,  and  I 
will  tell  what  He  hath  done  for  my 
soul,"  (Ps.  66:  16.)  Christians  can 
report  to  others  the  facts  of  their  de- 
liverance. ^  The  Lord —  the  Lord  Je- 
hus—  the  riyen  Lord  —  who  "  sent  His 
ungel,"  (vs.  11.)  Whoever  may  have 
been  instrumental  in  our  salvation,  it  is 
to  God  that  we  ascribe  it,  and  Chris- 
tians will  acknowledge  His  love  as 
having  moved  in  their  salvation  from 
all  eternity,  and  planned  and  prompted 
all  the  means.  \  Go  shew.  This  is 
the  language  of  Peter.  \  James.  It 
is  natural  to  suppose  that  this  is 
James  the  son  of  Alpheus,  who  is  com- 
monly called  the  Less;  and  who  is  the 
only  one  of  this  name  among  the 
Apostles,  since  James  the  son  of  Zeb- 
edee  and  brother  of  John,  had  just 
been  put  to  death.  This  James  is  the 
only  other  one  of  this  name  previous- 
ly spoken  of  in  the  history,  and  it  is 
inferred  that  it  is  he  who  is  called  the 
Lord's  brother,  or  near  relative,  Gal. 
1  :  19.  Some  suppose,  however,  that 
this  James  here  spoken  of,  and  in  Gal. 
1,  2,  is  quite  another  person,  the  real 
brother  of  our  Lord,  and  not  an  Apos- 
tle. In  either  case  this  .James  was 
very  prominent  in  the  Church  at 
Jerusalem,  and  at  the  Synod,  (ch. 
15.)  This  James  is  sometimes  called 
*'the  Apostle  of  the  Tiansition."  See 
Notes  on  Ch.  15.  The  importance  of 
\>i»  position  wculd  seem  to  be  tho  rea- 


son why  he  is  particularly  mentioned 
here.  ^Departed.  The  fact  also, that 
Peter  intended  immediately  to  depart 
from  Jerusalem,  would  be  a  reason  for 
this  direct  message  to  him  from  Peter ; 
and  perhaps  it  was  implied  also,  that 
James  was  now  to  take  a  special  charge 
of  the  Church  in  that  city:  while  Pe- 
ter should  now  feel  his  own  special 
connection  with  Jerusalem  at  an  end. 
There  is  no  hint  of  the  place  to  which 
Peter  went :  and  here  the  particular 
narrative  of  Peter's  labors  breaks  oflF. 
He  is  spoken  of  afterwards  (ch.  15,) 
as  at  Jerusalem,  at  the  Synod. — There 
is  no  proof  that  Peter  went  to  Roma 
either  now  or  at  any  other  time — but 
much  proof  to  the  contrary. 

18.  Dag.  It  is  argued  that  Peter 
must  have  been  delivered  during  the 
last  watch  of  the  night,  (3  to  6,  A.  M.) 
else  his  escape  must  have  been  discov- 
ered at  the  change  of  the  guard. 
"f  Stir.  Troubling,  (Wiclif,)  disturb- 
ance arising  out  of  trouble.  \  Sol- 
diers. This  probably  includes  the  en- 
tire guard  of  sixteen  soldiers,  (the  four 
quaternions,)  to  whom  the  keeping  of 
Peter  had  been  intrusted  —  though  of 
course  they,  during  whose  Avatch  ha 
had  escaped,  would  be  the  ones  who 
would  tremble  for  their  lives.  The 
penalty  of  letting  a  prisoner  escape 
was  death.  ^  What.  Literally,  what 
then  Feter  had  become,  or  was  become 
of  Peter,  (since  he  was  missing.) 

19.  He  examined — put  them  on  trial. 
^  The  keepers.  Those  of  the  guard 
who  were  on  watch  when  he  escaped. 
^  Put  to  death.  Literally,  to  be  led 
away  —  to  execution.  It  was  inferred 
that  they  must  have  been  careless  and 
unfaithful,  else  he  could  not  have  es 
caped.  It  is  not  hinted  that  they  had 
any  buepicion  of  his  miraculous  deliv 


A.  D.  44.] 


CHAP.  XII. 


28] 


examined  the  keepers,  and  commanded  that  Jiey  should  be  put  tc 
death.  And  he  went  down  from  Judea  to  Cesarea,  and  there 
abode. 

20  ^  And  Herod  ||  was  highly  displeased  with  them  of 
Tyre  and  Sidon  :  but  they  came  with  one  accord  to  him. 


II  Or,  hure  an 
Tiostiltmind,  ill- 
tending  war. 
t  Gr.  th^it  wa» 

and,  having  made  Blastus  f  the  king's  chamberlain  their  ZZT"^^' 


chamber. 


friend,  desired  peace;    because  p  their  country  was  nour- ^^^''s*"' 
ished  by  the  king's  country.  ^z.-h-.n. 


ance.     ^  He  went  down.     Herod  about  I  Cesarea,  the  residence  of  the  Roman 
this  time  went    from    Jerusalem    to  |  governors,  and  though  he   commonly 


resided  at  Jerusalem,  yet,  as  Josephus 
tells  us,  he  went  down  there  now  to 
preside  at  the  public  games  in  honor 
of  the  Emperor  Claudius  at  his  return 
from  Britain,  {Jos.  Ant.  xix.  82.)  Here 
Agrippa  resided,  ch.  23  :  35.  By 
some  providential  means,  the  cruel 
king  was  led  oflf  from  further  persecu- 
tion of  the  Mother  Church  at  Jeru- 
salem. Cesarea  is  now  a  naked  ruin. 
20.  Highly  displeased.  Literally,  of 
hostile  minds — (see  margin,)  not  neces- 
sarily meditating  war,  but  of  warlike 
feeling — with  them  (the  people,)  of  Tyre 
and  Sidon,  (the  Phenicians  along  the 
sea  coast,  north  of  Cesarea,)  probably 
on  account  of  some  commercial  inter- 
ference. ^  They  came  with  one  accord. 
This  seems  to  intimate  that  they  turn- 
ed out,  or  that  the  cities  united  in 
sending  en  masse,  a  great  delegation. 
The  Mosaic  polity  had  discouraged 
commerce,  and  the  Phenicians  carried 
on  ♦■he  foreign  trade  of  the  Holy  Land. 
Ij  re  and  Sidon  were  the  chief  ports, 


^^-    ^. .  ^leiM-Ae:-^  ■«-• 


and  there,  of  course,  the  important  in- 
terests  centred  which  might  come  in 
conflict  with  Herod's  autliority.  But 
as  the  Pheniciau  country  was  a  very 
narrow  edge  along  the  shore,  it  waa 
their  interest  to  live  at  peace  with 
Herod.  \  Chamberlain.  Keeper  of  hia 
bed-chamber,  who  thus  came  in  famil- 
iar contact  with  the  King ;  also,  per- 
haps, liis  treasurer.  Y  Their  friend. 
They  gained  his  intercession.  Lite- 
rally, having  persuaded  him,  perhapa 
by  some  private  inducement,  as  of 
bribes ;  they  desired  for  themselves  peacey 
tha.t  is,  reconciliation.  ^Because.  They 
could  not  afford  to  be  at  enmity,  as 
they  obtained  their  supplies  of  provi- 
sion from  the  King's  country,  the  Holy 
Land.  Their  own  couutr}',  Pheniciti, 
was  too  narrow  and  unproductive  tr 
sustain  them,  and  Herod,  by  cutting 
off  supplies,  could  easily  reduce  then 
to  the  greatest  straits.  Wheat,  honey, 
oil,  &c.  were  exported  to  Tyre.  Ezek. 
27  :  17.      The  reason  here  given  foi 


282 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  44. 


21  And  upon  a  set  day  Herod,  arrayed  in  royal  apparel,  sat  upon 

,  saying,  It  is  the  voice  of  a  god^ 


his  throne,  and  made  an  oration  unto  them 


22  And  the  people  gave  a  shout 
and  not  of  a  man. 

23  And  immediately  the  angel  of  the  Lord  "^  smote  him 
because  ""  he  gave  not  Grod  the  glory ;  and  he  Avas  eaten  of 
^.Tlvf&uj-so.  worms,  and  gave  up  the  ghost. 
^'^'•^-  24  T[But  the  'word  of  Grod  grew  and  multiplied. 


J  1  Sam.  25  :  S 
•1  Sam.  21:  17< 
.  ifs.  115:  1. 


their  coming  may  also  imply  that  the 
famine  had  already  commenced. 

21.  Set  day — appointed  day.  Accord- 
ing to  some,  it  was  the  first  of  August, 
and  the  second  day  of  the  games. 
^  Royal  apparel — brilliant  with  silver 
ornament,  as  Josephus  relates,  he  came 
into  the  public  amphitheatre,  and  sat 
upon  his  throne,  or  bema — raised  seat — 
and  he  made  an  oration,  literally,  spoke 
to  the  people.  \  Unto  them — to  the  dele- 
gation— implying  here  that  it  was  a 
mass  delegation  from  the  two  cities.- 

22.  The  people,  [6  6rip.og).  This  is  a 
term  which  is  not  used  for  the  crowd, 
but  for  the  people  in  a  formal  and  offi- 
cial capacity.  T  Gave  a  shout.  Shout- 
ed out  in  response,  "  God's  voice  and  not 
man's."  This  is  their  exclamation,  so 
full  of  adoring  applause.  It  is  to  be 
supposed  that  the.y  were  Gentiles,  (per- 
haps led  on  by  the  Phenicians,)  since 
no  Jew  could  have  used  such  words 
without  willful  blasphemy.  Josephus 
records  their  words  thus,  "Be  thou 
merciful  unto  us.  If,  indeed,  until  now 
Ave  have  reverenced  thee  as  man  — yet, 
henceforth  we  confess  thee  superior  to 
mortal  nature."  . 

23.  Immediately  —  at  once,  in  a  way 
to  show  it  to  be  a  rebuke  of  such  im- 
piety. \  The  angel.  Rather,  an  angel. 
The  same  phrase  as  is  used  of  the  an- 
gel who  delivered  Peter.  It  may  have 
been  the  same  angel,  or  any  other ; 
an  angel  specially  commissioned  to  do 
this  work  of  death.  Josephus  narrates 
the  fact  of  Herod's  sudden  death, 
"within  five  days."  It  is  not  neces- 
sary to  suppose  that  the  angel  was  vis- 
ible. See  2  Kings  19 :  35 ;  1  Chron. 
21  :  15,  10.  Josephus  remarks  that 
Herod  "did  neither  rebuke  the  people 
nor  reject  their  profane  flattery,"  and 
goes  on  to  mention  some  of  his  dread- 


ful and  peculiar  sufferings  which  ter- 
minated in  his  death.  ^  Because. 
Luke  states  definitely  what  could  be 
inferred  from  the  narrative  of  Jose- 
phus, though  the  latter  does  not  trace 
the  awful  visitation  directly  to  the 
swift  displeasure  of  God.  \  Eaten. 
Literally,  Becoming  worm-eaten.  Fall- 
ing under  the  power  of  this  awful  dis- 
ease, the  same  of  which  Antiochus 
Epiphanes,  that  wicked  persecutor, 
and  Herod  the  Great,  also  died.  The 
infliction  of  death  by  the  angel  took 
this  horrid  shape,  so  as  to  make  it  most 
revolting  and  much  more  shocking 
than  a  sudden  stroke  of  death.  Ob- 
serve.—  (1)  We  know  from  secular 
history  that  this  event  —  the  death  of 
Herod — took  place  A.  D.  44.  Thus  we 
have  a  certain  date  by  which  we  are 
helped  to  form  a  chronological  table  of 
the  history.  See  Introduction.  .Josephus 
tells  us  that  it  was  in  the  fifty-fourth 
year  of  Herod's  age,  and  in  the  fourth 
of  his  reign,  and  it  is  supposed  to  have 
been  about  the  first  of  August,  (2) 
Antiochus  Epiphanes  and  these  Heroda 
had  been  in  their  sphere  the  Anti- 
christs who  wore  predicted,  and  who 
all  along  foreshadowed  "  that  wicked,''* 
whom  the  Lord  will  consume,  &c. 

24.  But.  Notwithstanding  the  bloody 
persecutions  which  this  hostile  powe* 
of  the  world  had  attempted,  and  partly 
carried  out,  it  was  fulfilled  as  predicted 
in  the  second  Psalm,  vs.  9 ;  and  so 
the  Church  went  on  to  prosper.  This 
Divine  interposition,  releasing  Peter 
tuid  smiting  Herod  with  swift  judg- 
ment, would  help  forward  the  Church. 
%  The  word  of^  God.  The  Gospel  had 
success,  and  its  followers  increased 
and  multiplied.  These  notices  of  the 
Church's  progress  are  given  all  along  in 
the  history.     (See  ch.  5 :  7  ) 


¥ 


A  D.  44.] 


CHAP.  XIII. 


233 


25  And  Barnabas  and  Saul  returned  from  Jerusalem,  lu.n'r^^'.m. 
■when  they  had  fulfilled  tJieir  ||  ministry,  and  Hook  with  Ind'n^V^ 
them  "John,  whose  surname  was  Mark.  ""  ^'^• 


25.  Barnabas  and  Saul — who  were 
Bent  to  Jerusalem  with  the  alms  of  the 
Church  at  Antioch,  (ch.  11  :  30,)  now 
returned  from  Jerusalem,  having  fulfilled 
the  ministry — SiaKovtav,  or  commission, 
(upon  which  they  were  sent.)  During 
this  time,  we  suppose  those  events  oc- 
curred in  the  case  of  Peter  and  Herod 
which  are  recorded  in  this  intervening 
cliapter,  though  it  is  not  certain  that 
Barnabas  and  Saul  went  to  Jerusalem 
till  after  Herod's  death.  ^  Took  ivith 
them  —from  Jerusalem  to  Antioch — • 
John  the  son  of  Mary,  at  whose  house 
the  prayer-meeting  for  Peter  had  been 
held,  (ch.  12  :  12.)  He  was  the  ne- 
phew of  Barnabas,  and  was  afterwards 
(with  some  interruption,)  a  companion 
of  his  missionary  journeys  in  connec- 
tion with  Paul,  ch.  12  :  13  ;  15  :  37-39 ; 
and  Paul  (though  with  some  misunder- 
standing) accounted  him  "  profitable  to 
him  for  the  ministry,"  2  Tim.  4  :  11. 
OiiSERVB.  —  The  Church  at  Jerusalem 
thus  further  recognizes  the  Church 
among  the  Gentiles.  Observe. — This 
chapter  brings  us  to  the  next  and  clo- 
sing part  of  the  history — the  extension 
of  the  Church  among  the  Gentiles  at  large. 
Thus  far  we  have  had,  (1)  The  found- 
ing of  the  Christian  Church.  (2)  lis 
extension  among  the  Jews.  (3)  Its  ex- 
tension among  the  Devout  Gentiles.  And 
now  we  pass  from  the  Mother  Church  [at 
Jerusalem, )  and  from  the  labors  of  Pe- 
ter, the  Apostle  of  the  circumcision,  to  the 
first  Gentile  Church,  {at  Antioch,)  and 
the  labors  of  Paul  the  Apostle  to  the 
Gentiles,  arid  the  extension  of  the  Church 
*' to  the  uttermost  ends  of  the  earth." 

CHAPTER    XIII. 

BOOK  III. 

Part  II.  Spread  of  Ghrhtianity 
n.mong  the  Idolatrous  Gentiles — 
"  Witnesses  unto  the  uttermost 
ends  of  the  earth."  A.  D.  44- 
62.  Ch3.  13-15. 
20* 


§  22.  Missionary  Commission  op 
Paul  and  Barnabas  by  the 
Church  at  Antioch.     Ch.  13: 1-3. 

We  enter  now  upon  a  most  import- 
ant epoch  in  the  Church's  progress. 
The  Missionary  character  of  the 
Christian  Church  comes  now  into  view. 
The  great  commission  is  now  to  be 
more  fully  entered  on  and  fulfilled, 
"Go  ye  therefore  and  teach  all 
nations,  baptizing  them,"  &c.  Now 
Isaiah's  distinct  prophetic  outline  of 
the  Church's  progress  comes  to  be 
history.  See  Isaiah  40  to  46.  An- 
tioch, the  capital  of  Syria,  and  the 
chief  seat  of  Eastern  civilization  to- 
ward the  West,  was  now  to  be  the 
second  centre  of  the  advancing  Chris- 
tianity. The  great  Apostle  to  the  Gen- 
tiles was  now  to  enter  more  extensive- 
ly and  formally  upon  the  work  to 
which  he  had  been  called.  The  Church 
of  Christ  was  henceforth  to  be  the 
united  Church  of  Jews  and  Gentiles. 
Accordingly,  the  first  two  acts  of  this 
Mother  Church  of  the  Gentiles  at  An- 
tioch were,  to  send  alms  to  the  poor 
Jews  at  Jerusalem  in  their  extremity, 
and  to  send  Missionaries  to  the 
heathen,  far  and  icide — a  pattern  for 
all  Gentile  Churches.  —  Here  begins 
the  History  of  Missions  to  the  hea- 
then, under  the  authority  of  the 
Christian  Church.  The  great  prin- 
ciple of  bringing  in  the  Gentiles  had 
already  been  established,  and  Peter,  the 
Apostle  of  the  circumcision,  was  chosen 
by  God  to  introduce  it  in  the  case  of 
Cornelius.  The  ingathering  there  at 
Cesarea  and  here  at  Antioch,  had  been 
recognized  as  of  God.  And  now  the 
barriers  of  Judaism  are  fairly  broken 
down  —  and  the  world  is  open  to  the 
great  work  of  Missions.  The  Clu-istiao 
Church  among  the  Gentiles  at  once 
owns  her  high  calling,  and  enters  upon 
the  Master's  commission,  under  the 
impulse  of  the  Holy  Gbost,  Matt.  28  ; 
19-20.  Hitherto  the  spread  of  th« 
Gospel  could  be  traced  to  the  persecu- 


23* 


THE  ACTS  OF  THE  APOSILES. 


[A.  ©.  44 


ftch.  11  :27,& 
14: -^6,  &  15:55. 
6  ch.  11  :  22-26. 
c  Rom.  16:  21. 
II  Or,  Herod's 
foster-  brother. 
d  Numb.  S :  14. 
ch.9:]5,  &22:21. 
Bom.  1:1. 
Gal.  1:15,  &  2: 9. 
e  Matt.  9  :  38. 
oh.  14  :  26. 
Rom.  10  :  15. 
Eph.  .3  :7,  8. 

1  Tim.  2  :  7. 

2  Tim.  1:11. 


CHAPTER    XIII. 

1  Now  there  were  *in  the  church  that  was  at  Aniioch 
certain  prophets  and  teachers;  as  ^Barnabas,  and  Simeon 
that  was  called  Niger,  and  "  Lucius  of  Cyrene,  and  Manaen, 
II  which  had  been  brought  up  with  Herod  the  tetrarch^ 
and  Saul. 

2  As  they  ministered  to  the  Lord,  and  fasted,  the  Holy 
Ghost  said,  ^Separate  me  Barnabas  and  Saul  for  the  work 
*whereunto  I  have  called  them. 


tions  at  Jerusalem. — The  Spiritual 
GIFTS  distinguishing  this  first  Gentile 
Church  are  here  noted 

1.  The  Church,  (wAic/i  w;a5  established 
and  flourishing. — Bengel.)  Here  the 
Church  is  recognized  as  established 
among  the  Gentiles — and  the  character 
of  the  body  is  noted  as  eminent  for 
spiritual  gifts  and  powers.  ^  Prophets 
and  teachers.  The  prophets  were  all 
teachers,  and  sometimes  foretold  future 
events,  as  Agabus — though  their  office 
■was  generally  to  discourse  in  an  ele- 
vated strain,  under  the  extraordinary 
influence  of  the  Holy  Ghost,  (ch  11  : 
27.)  The  teachers  were  not  all  pro- 
phets but  instructors  in  the  word.  See 
1  Cor.  12  :  28;  Eph.  4  :  11.  Only 
^'certain^^  of  them,  or  a  portion,  are 
here  named.  Barnabas  is  first  on  the 
list,  and  Saul  the  last.  It  would  seem 
from  the  text,  that  the  three  former 
were  prophets  and  the  two  latter 
teachers.  ^  Called  Niger.  The  sur- 
name leads  us  to  infer  that  ho  was  of 
Roman  connection,  though  a  Jew.  We 
l<no\v  nothing  more  of  him.  ^Lucius. 
In  Rom.  16  :  21,  such  an  one  is  spo- 
ken of.  We  see  that  he  was  also  con- 
nected with  the  Gentiles — being  of  the 
same  African  city  with  the  Simon  who 
bore  Christ's  cross,  and  with  those 
who  had  first  preached  the  Gospel  at 
Antioch,  (ch.  ll-^  20.)  See  ch.  2  :  10 
and  Notes  ^  Manaen.  A  Jewish  name. 
jl'  Brought  up  ivith.  Rather,  Herod's 
foster-brother  —  having  the  same  nurse 
with  Herod.  Josephus  speaks  of  one 
of  this  name,  an  Essene,  who  prophe- 
sied of  Herod  the  Great,  while  he  was 
a  boy  at  school,  that  he  would  be  a 
king.     \  The  tetrarch.     TV  3  Herod  who 


had  put  John  the  Baptist  to  death. 
Observe. — All  these  here  named  wero 
men  specially  noted  as  having  some 
Gentile  connections.  Barnabas,  too, 
was  a  Cyprian  —  and  Saul  was  from 
the  Cilician  city  of  Tarsus.  All  these 
five  had  something  linking  them  to  the 
Gentiles  whom  they  Avere  to  evangelize. 
Just  so  the  twelve  had  been  cJioh-  n 
for  Israel  from  Israel.  ^  Saul.  See 
ch.  15  :  35.  That  he  is  named  last 
here,  is  ascribed  by  Bengel  to  his  mod- 
esty, supposing  him  to  have  furnished 
the  account.  Barnabas  is  placed  first, 
as  the  one  sent  from  Jerusalem  to  them, 
and  who  introduced  Saul,  ch.  11 :  22. 

2.  Ministered.  This  term  is  taken 
from  the  Old  Testament  worship,  and 
relates  to  the  functions  of  the  priestly 
office.  In  general,  it  would  here  ex- 
press the  idea  of  Divine  worship  in 
which  these  men  officiated ;  but  it  ia 
used,  perhaps,  also  to  imply  that  the 
Old  Testament  priesthood  is  here  real- 
ized in  the  New  Testament  prayer  and 
praise.  It  is  to  show  not  that  Judaism 
was  to  be  perpetuated,  even  as  in  the 
rites  of  the  Papacy,  but  to  be  merged 
and  realized  in  Christianity.  ][  Fasted. 
Though  they  did  not  recognize  distinc- 
tions of  meats,  as  the  Jewish  insti- 
tutions had  required,  they  entered  inta 
the  spirit  of  separation  from  the  world. 
This  fasting  was  probably  with  a  spe^ 
cial  reference  to  the  great  interests  of 
the  Gentile  world,  a?  now  opened  upon 
them  at  Antioch.  T  The  Holy  Ghost, 
probably  by  the  agency  of  a  prophet, 
as  Lucius  or  Simeon.  ^  Separate  me 
—  separate  for  me  now.  This  is  uu 
emphatic  call  for  the  formal  appoint- 
ment of  these  men.    The  term  rendered 


A.  D.  44.] 


CHAP.  XIII. 


2U 


I 


3  And   'when   they  had  fasted  and  prayed,  and  laid  /<*••=•• 
their  hands  on  them,  they  sent  them  Kway. 

4  1[  So  they,  being  sent  forth  by  the  Holy  Ghost,  de- 
parted unto  ISelencia;  and  from  thence  they  sailed  to 
•Cyprus.  ^'^'  '*^ 


**  separate"  is  applied  to  marking  off 
lands,  and  implies  a  personal  prop- 
erty in  these  men  for  this  special  ser- 
vice. 1[  The  work.  Tliis  work  had 
already  beon  made  known  to  PauJ  at 
his  conversion,  (ch.  9  :  15,  10,)  and  to 
Barnabas  at  his  coming  to  Antioch,  or 
since.  The  persons  spoken  of  in  the 
context  are  they  to  whom  this  com- 
mand was  directly  addressed,  the  pro- 
phets and  teachers,  but  through  them 
also  to  the  Church  which  was  at 
Antioch.  This  city  had  been  called 
*'  the  Queen  of  the  East" — soon  it  got 
the  name  of  "the  City  of  God,"  and 
oontained  one  hundred  thousand  Chris- 
tiams  in  the  time  of  Chrysostom. 

3.  Having  fasted.  This  was  a  special 
fasting  ajid  prayer,  on  the  occasion  of 
sending  them  forth  with  the  laying  on 
of  hands.  This  simple  ceremony  of 
missionary  commission  was  performed 
by  the  prophets  and  teachers,  yet  not 
in  a  way  to  exclude  the  Church  mem- 
bership from  the  fasting,  and  praying, 
aud  sending  them  away.  Paul  was  al- 
ready set  apart  as  an  Apostle,  (ch.  9 : 
15.)  This  was  a  temporary  work 
»f  missionating,  ch.  15  :  26,  27,  not  a 


permanent  office,  to  which  they  were 
here  set  apart.  ^  Laid  their  hand<> 
— that  is,  those  named  in  vs.  1.  It 
was  no  ordination  to  the  work  of  the 
ministry.  Paul  and  Barnabas  had  al- 
I  ready  been  preachers,  and  recognized 
as  such  by  the  Church.  ^  Sent  them 
away,  by  their  authority  in  the  Church 
organization.  The  Church  sent  them, 
while  the  formal  act  of  commissioning 
thom  was  done  by  the  teachers.  The 
distinctions  are  not  nicely  drawn  and 
guarded  here,  because  they  were  un- 
derstood in  the  common  order  of  the 
Church. 

§  23.  Paul's  first  Missionary  Jour- 
net —  First  success  —  His  first 
ENCOUNTER  WITH  PAGANISM.  Cy- 
prus, Asia  Minor.  A.  D.  45.  Ch. 
13  :  4  to  14  :  28. 

4.  While  they  were  sent  forth  by  the 
Church,  they  were  also  sent  out  by  the 
Holy  Spirit  with  a  special  \inction  and 
instruction,  all  their  route  being  under 
Divine  direction.  So  .Jesus  was  led 
forth  by  the  Holy  Spirit,  (Luke  4  :  1, 
14,)  and  His  ministers  have  the  same 
honor  and  privilege.     ^  Seleucia.     Thii 


236 


THE  ACTS  )F  THE  APOSTLES. 


[A.  D.  4C 


(ch.l2 
15 :  37. 


5  And  when  they  were  at  Salamis,  *■  they  preached  tho 
word  of  God  in  the  synagogues  of  the  Jews  :  and  they  had 

25,  uid  g^|g^3  i  John  to  theii'  minister. 

6  And   when   they  had    gone    through    the   isle    unto 
^-         Paphos,  they  found  ''a  certain  sorcerer,  a  false  prophet, 

a  Jew,  whose  name  ivas  Bar-jcsus  : 


w.is  the  seaport  of  Antioch  on  the  Med- 
iterranean Sea,  at  the  mouth  of  the 
river  Orontes.  Antioch  was  sixteen  and 
one-half  miles  distant  by  land,  but 
about  forty  miles  by  the  river.  The 
missionaries  thus  stood  on  the  edge  of 
the  Great  Sea,  looking  out  westward 
ija  the  same  course  which  the  human 
family  has  taken,  and  in  the  direction 
of  "^/le  isles'^  of  prophecy  and  the  ut- 
termost ends  of  the  earth,  (Isa.  60  :  9.) 
^  Ci/prus.  They  embarked  on  board 
one  of  the  many  vessels  which  sailed 
in  the  summer  season  between  Seleu- 
cia  and  Salamis.  It  was  every  way  a 
natural  course,  as  Barnabas  was  a  na- 
tive of  this  island,  (ch.  4  :  36,)  and 
some  of  the  men  who  had  first  preach- 
ed the  Gospel  at  Antioch  were  "men  of 
Cyprus,"  (ch.  11  :  20.)  Since  "An- 
drew first  found  his  own  brother  Si- 
mon, (John  1  :  41,)  and  John  his 
brother  James,  and  brought  them  to 
Jesus,  the  ties  of  family  relationship 
had  not  been  without  eflfect  in  the  pro- 
gress of  the  Gospel."  "  The  unde- 
signed coincidences  of  the  narrative  in 
every  thing  connected  with  Barnabas, 
are  of  tliemaelves  enough  to  show  the 
perfect  truthfulness  of  this  history  of 
the  Act4^." — Blunt. 

5.  Salamo.  This  was  the  nearest 
point  of  the  island,  and  was  a  chief 
city,  having  many  Jews  and  syna- 
gogues. This,  therefore,  is  "  the  first 
Hpot  in  tho  great  missionary  field 
of  the  heathen  world."  It  will  be  ob- 
served that  they  preached  "to  the 
Jew  first."  Even  though  they  were 
sent  especially  to  the  Gentiles,  yet  it 
Wild  not  any  more  now  to  the  Gentiles 
exclusively,  than  before  to  the  Jews 
ex'^.luaivcly.  Still  they  were  under 
the  ori45inal  obligation  of  selecting  first 
ihc  lost  sheep  of  the  house  of  Israel, 
and  aiming  to  bring  iji  a  community 
cf  believers  who  should  constitute  a 


universal  and  united  Church  of  Jews 
and  Gentiles.  It  will  be  seen  that  they 
persisted  in  this  course  even  after,  at 
the  other  Antioch,  in  Pisidia,  the  Jews 
so  utterly  rejected  the  Gospel,  as  to  lead 
them  to  say,  "  Lo  we  turn  to  the  Gen- 
tiles," ch.  13  :  46.  It  is  plain  that 
these  first  missionaries  understood  what 
many  cavilers  have  not,  that,  accord- 
ing to  the  Gospel  commission,  while 
the  Gentiles  were  to  be  admitted  and 
gathered  in,  the  Jews  were  not  to  be 
utterly  cast  ofi",  Ptom.  11.  Besides, 
the  Gentiles  were  to  be  reached  through 
the  proselytes  and  Hellenistic  Jews,  and 
the  preaching  could  best  be  begun  in 
the  synagogues.  And  the  preaching  to 
the  Jews  now  is  to  be  regarded  as  a  tran- 
sition step  in  the  new  course  of  the 
Church's  progress.  T[  Their  minister — 
their  attendant  and  helper.  The  term  is 
used  of  the  minister  in  the  synagogue, 
who  kept  the  rolls,  and  took  them  out, 
and  locked  them  up.  We  infer  that 
John,  who  was  ^^  their  minister,"  was  a 
helper  in  the  common  cares  of  their 
journey,  while  he  may  also  have  been  a 
helper  in  ministering  the  word.  See 
Luke  1  :  2.  Yet  there  is  no  hint  here  of 
any  inferior  order  of  the  ministry.  This 
John  was  John  Mark,  nephew  of  Bar- 
nabas and  son  of  Mary  from  Jerusalem, 
(ch.  12  :  12,  25.) 

6,  Through  the  isle.  The  island  was 
one  hundred  and  forty  miles  long,  and 
Faphos  was  one  hundred  miles  west  of 
Salamis,  and  the  chief  city  of  the  west- 
ern district  along  the  southern  shore. 
It  was  celebrated  as  the  seat  of  a  gi-eat 
temple  of  Venus,  where  the  most  re- 
volting worship  of  that  goddess  was 
practiced,  and  this  island  was  fabled 
as  being  the  place  of  her  birth.  ^  Sor- 
cerer— (Gr.  Magus — Magian.)  At  thia 
time,  impostors  from  the  East  were 
abroad  in  all  qujirters,  as  at  Ephesus, 
(ch.  19  :  13,)  taking  advantage  of  tha 


A.  D  44.] 


CHAP.  XIII. 


237 


7  Which  was  with  the  deputy  of  the  country,  Sergius  Paulus, 
a  prudent  man ;  who  called  for  Barnabas  and  Saul,  and  desired  to 
hear  the  word  of  God. 

8  But  ^  Elymas  the  sorcerer,  (for  so  is  Lis  name  by  in- 
terpretation,) withstood  them,  seeking  to  turn  away  the 
deputy  from  the  faith. 


1  Excd.  7:11. 

2  Tim.  3 :  8. 


prevalent  expectation  that  some  great 
personage  would  appear.  This  one 
was  not  a  heathen  Magus,  but  a  Jeio. 
For  a  long  time,  too,  the  Romans  had 
looked  to  the  East  as  the  land  of 
mystery,  and  "  Syrian  fortune-tellers 
flocked  into  all  the  haunts  of  public 
Rmusement."  See  ch.  8:9.  ^  False 
prophet.  He  dealt  in  fortune-telling 
and  prophesying,  which  would  be  in 
direct  opposition  to  the  prophets  and 
teachers  of  the  word.  So  always,  in 
every  special  advance  of  the  kingdom 
of  light,  has  the  kingdom  of  dark- 
ness rallied  in  oppositiron  and  decep- 
tion, from  the  time  of  Moses,  when 
*'  the  magicians  did  so  with  their  en- 
chantments," (Exod.  7  :  11.)  So  Si- 
moa  Magus  against  Philip,  (ch.  8:9.} 


1[  Bar-Jesus — *'  son  of  Joshua^^  or  Jesu.s, 
a  common  name.  Bar  is  a  Syriac 
term,  meaning  son.  This  man  was 
the  Jewish  specimen,  who  perhaps  is 
to  show  here,  at  the  threshold,  how 
the  Jews  will  receive  the  Gospel  from 
these  missionaries. 

7.  Was  with.  An  attendant  of  his, 
and  in  his  service.  ^  TTie  deputy.  The 
term  here  is  peculiar,  and  means  pro- 
consul. It  was  for  a  long  time  thought 
that  there  was  an  error  in  the  history 
here,  as  this  was  not  the  common  title 
of  the  governor.  But  a  passage  was 
at  length  discovered  in  Dio  Cassius, 
showing  that  Augustus  gave  up  Cy- 
prus for  certain  reasons  to  be  governed 
by  this  very  style  of  officer,  dv^vizarGQ. 
And  since  that,  coins  have  been  found 


bearing  tliis  very  title  which  is  here 
used  by  Luke,  and  these  coins  were 
struck  in  the  reign  of  Claudius,  when 
Paul  visited  the  island.  ^  Sergius 
Paulus.  "  Saul'^  bears  the  name  of 
^' Paul"  from  this  time.  Some  sup- 
pose it  to  have  been  on  occasion  of  this 
remarkable  conversion  where  the  Gen- 
tile Paulus  receives  the  Gospel,  while 
the  Jew  Elymas  rejects  it  —  and  that 
this  event  was  thus  signalized  because 
these  were  to  be  understood  as  represen- 
tative men — and  these  specimen  cases, 
at  the  threshold  of  his  work,  were  to 
signify  to  Paul  the  different  reception 
which  the  Gospel  should  meet  with 
from  Jew  and  Gentile  at  his  hands. 
See  vs.  9,  note.     ^  Prudent  —  intelU- 


gent,  or  discerning — as  appears  from  the 
narrative.  1  Who  (Sergius  Paulus,) 
called  for  —  summoned,  called  to  thcm^- 
and  desired  earnestly  to  hear  the  icord  of 
God:  the  Gospel  which  claimed  to  be 
this  i-evelation  from  God. 

8.  But  Elymas  the  sorcerer — the  Ma- 
gus. The  term  Elymas  is  Arabic,  and 
means  the  same  as  Magus  in  Greek — 
wise — one  claiming  extraordinary  (sU' 
pernatural)  wisdom  —  occult  science, 
vs.  6.  ^  Withstood — opposed — set  him- 
self in  opposition,  ^  Seeking.  This  was 
his  aim  and  object.  ^  To  turn  away. 
To  wrest  or  pervert— a  strong  term — to 
turn  off  entirely  from  the  faith,  from 
believing,  or  giving  in  to  the  doctrines 
preuc'ied,    "tte  hidden  wisdom  whici 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  H 


H  Matt.  13:38. 
Jolm  8 :  44. 
1  John  3  :  8. 

0  Exod.  9  :  3. 
'  Sam.  5  :  6. 


9  Then  Saul,  (who  also  is  called  Paul,)  ""filled  with 
the  Holy  Ghost,  set  his  eyes  on  him, 

10  And  said,  0  full  of  all  subtilty  and  all  mischief, 
^thou  child  of  the  devil,  thou  enemy  of  all  righteousness, 
wilt  thou  not  cease  to  pervert  the  right  ways  of  the  Lord  ? 

11  And  now,  behold,  ''the  hand  of  the  Lord  is  upon  thee, 
and  thou  shalt  be  blind,  not  seeing  the  sun  for  a  season. 


Q-od   ordained  before  the  world  unto 
our  glory.'' 

9.  Who  also  is  called  Paul.  Literally, 
The  also  {called)  Paul  The  Holy  Spir- 
it, just  at  this  point  in  the  history, 
gives  Saul  this  name  '^  Paul,'^  which 
He  invariably  uses  in  the  record  from 
this  time  to  the  close.  He  may  have 
been  so  "called"  on  this  occasion, 
(John  1  :  42,)  according  to  the  prac- 
tice of  giving  a  new  name  to  eminent 
servants  of  God,  to  mark  their  enter- 
ing upon  some  new  covenant  relation 
— as  Abraham,  Sarah,  Israel,  under 
the  Old  Testament,  and  Boanerges  and 
Peter,  under  the  New  Testament.  And 
as  these  names  were  significant,  and 
had  reference  to  some  prominent  fact  or 
feature  of  the  occasion — as  ^^Boaner- 
ges "  referred  to  James  and  John  ask- 
ing to  command  fire  from  heaven, 
(Luke  9  :  54,)  and  ^' Peter"  referred 
to  the  foundation-truth  of  his  confes- 
sion, (Matt.  16:  16,)  so  here  the  name 
•'  Paul"  might  naturally  be  a  memo- 
rial name,  and  have  reference  to  the 
remarkable  conversion  of  "Paulus," 
especially  as  it  was  a  representative 
case.  See  vs.  7,  note.  We  may  even 
suppose  that  Paul  had  this  name  as 
his  Gentile  name,  (which  was  the  com- 
mon practice,)  in  addition  to  his  Jew- 
ish name  Saul,  This  would  not  inter- 
fere with  our  theory  of  the  Holy 
Ghost's  intent  in  the  record.  The 
supposition  that  Paul  assumed  now 
his  Gentile  name,  as  being  more  ap- 
propriate to  his  field  of  labor  among 
the  Gentiles,  would  not  be  quite  satis- 
factory. That  Luke  for  the  same  rea- 
son gives  him  this  name  in  the  subse- 
quent history,  would  not  conflict  with 
the  view  we  have  given ;  as  it  was 
under  the  inspiration  of  the  Holy 
Ghost.  1  Filled  with  the  Holy  Ghost. 
4cting,    therefore,    under    immediate 


Divine  inspiration,  by  which  he  waa 
able  to  detect  the  wickedness,  and  au- 
thorized to  pronounce  the  curse.  It 
was  no  private  bitterness,  but  the 
judgment  of  God.  ^  Set  his  eyes — 
gazing  inteixthj  upon  him.  Some  sup- 
pose this  term  has  reference  to  Paul'a 
weakness  of  eyes,  ever  since  he  waa 
miraculously  blinded  for  his  unbelief 
— but  this  is  conjecture. 

10.  Paul  denounces  him  as  full  (not 
of  the  Holy  Ghost,  but)  of  all  deceit 
and  all  wickedness.  The  latter  term  ex- 
presses "the  cunning  of  a  successful 
impostor."  ^  Child.  Son  of  the  Devil 
— instead  of  Bar-jesus,  (son  of  Joshua 
or  Jesus,)  as  his  name  was.  The 
phrase  means,  one  who  has  in  him  the 
nature  and  qualities  of  the  devil,  in  an 
eminent  degree.  ^  Enemy  of  all  right- 
eousness, and  therefore,  of  course,  the 
enemy  of  the  Gospel,  which  is  "  the 
righteousness  of  God,  &c.,"  (Rom.  3  : 
22.)  ^Pervert.  The  same  term  aa 
used  vs.  8,  rendered  "to  turn  away," 
and  means  distorting,  wresting.  See 
note,  vs.  18.  H  Right  ways.  The  way 
of  life  and  the  way  of  God's  provi- 
dence and  grace.  Wilt  thou  not  cease 
to  "  turn  the  truth  of  God  into  a  lie," 
and  to  "  turn  away  the  proconsul  from 
the  faith,"  or  reception  of  the  Gospel? 
See  the  similar  case  of  Simon  Magna 
at  Samaria,  (ch.  8  :  18.)  Observe. — 
None  are  so  blind  to  the  truth  as  they 
who  are  in  the  habit  of  deceiving 
others. 

11.  The  Apostle  here  denounces 
upon  him  the  Divine  judgment  —  giv- 
ing him  a  sign  in  the  very  experience 
of  the  punishment.  Now  he  "knows 
good  and  evil,''  like  our  first  parents, 
by  the  bitter  sense  of  good  lost  and 
evil  felt.  '^ Blind,  and  not  (even)  see^ 
ing  the  sun  (so  entirely  blind,)  for  a 
season,  (literally,  until  a  time  or  season.) 


A.  D.  44.] 


CHAP.  XIII. 


239 


I 


And  immediately  there  fell  on  him  a  mist  and  a  darkness }  and  he 
went  about  seeking  some  to  lead  him  by  the  hand. 

12  Then  the  deputy,  when  he  saw  what  was  done,  believed,  beia/? 
astonished  at  the  doctrine  of  the  Lord. 

13  Now  when  Paul  and  his  company  loosed  from  Paphos, 

they  came  to  Perga  in  Pamphylia  :  and  p  John  departing  ^g*;^/^ '  ^^• 
from  them  returned  to  Jerusalem. 


I 


This  hints  of  a  time  when  he  should 
be  restored ;  but  a  set  time  according 
to  God's  pleasure.  It  may  be  a  hint 
of  the  Divine  graxie,  to  provoke  his  re- 
pentance. So  Paul  declares  that  blind- 
ness in  part  had  happened  to  Israel 
until  the  fullness  of  the  Gentiles  be 
come  in,  Rom.  11  :  25.  Paul  was  him- 
self so  smitten  for  his  unbelief,  ch.  9  : 
8,  9.  1[  Mist  and  a  darkness — implying 
a  gradual  blinding  —  first  a  dimness, 
then  a  darkness.  And  going  (groping) 
about, .  he  sought  guides,  (literally, 
hand-guides.)  This  depicts  to  the  life 
the  manner  of  one  suddenly  struck 
with  blindness.  Observe. — The  Lord 
Jesus  came,  that  they  who  see  might 
be  made  blind,  John  9  :  15. 

12.  The  effect  upon  the  proconsul 
of  such  a  miraculous  visitation  was 
convincing.  It  followed  so  at  once 
upon  the  sentence  uttered  by  Paul,  that 
it  plainly  indicated  the  Divine  power, 
and  it  was  blessed  to  the  conversion  of 
the  proconsul.  Tf  Astonished.  He  could 
not  hesitate  a  moment  between  the 
teaching  of  the  Magian,  who  was  so  mi- 
raculously put  to  blindness,  and  the 
teachinsi;  of  the  Lord,  which  was  ac- 


companied with  such  amazing  tokens, 
and  such  astonishing  power.  Observe 
— (1)  The  miracle  had  no  converting 
power,  but  "the  doctrine,"  accompauiecj 
by  the  Spirit  of  God.  So  (2)  by  the  stum 
bling  of  Israel,  salvation  comes  to  the 
Gentiles,  Rom.  11:11;  12  :  15.  Froiu 
Cyprus  to  Asia  Minor,  the  missionaries 
now  proceed. 

13.  His  company/.  Literally,  they  about 
Paul,  or  accompanying  him.  Observe. 
— Pa^il,  now  and  henceforth  appears 
as  the  leader  and  head  of  the  mission. 
^  Loosed.  Lit.,  Having  set  sail.  ^  Per- 
ga. Pamphylia  was  the  province  of  Asia 
Minor  adjacent  to  them  on  the  west. 
Perga  was  its  capital  city,  which  was 
famous  for  the  worship  of  the  hea^ 
then  goddess,  Diana.  Thus  these  mis- 
sionaries advanced  upon  the  strong- 
holds  of  heathenism.  ^  Johji  depart- 
ing. This  was  "John  Mark,"  men- 
tioned in  vs.  5,  as  their  attendant.  The 
term  here  used,  shows  that  his  depart' 
ing  was  on  account  of  some  dissatis- 
faction, for  which  Paul  blames  him, 
ch.  15 :  38.  It  va^y  have  been  on  ac- 
count of  Paul  having  now  taken  the 
lead,  instead  of  Barnabas,  Mark's  un* 


240 


THE  ACTS  OF  THE  APOSTLEb. 


[A.  1).  44. 


ech.  16:13,  and 
17  :  2,  and  18 :  4. 


r  LuXe  i  :  16. 

vs.  21. 


u  vB.  26  :  42,  43. 
eh.  10:35, 


14  ^  But  when  they  departed  from  Perga,  they  came  to 
Antioch  in  Pisidia,  and  ^  went  into  the  synagogue  on  the 
sabbath  day,  and  sat  down. 

15  And  ''after  the  reading  of  the  law  and  the  prophets 
the  rulers  of  the  synagogue  sent  unto  them,  saying-,  Ye  men 
and  brethren,  if  ye  have  ^  any  word  of  exhortation  for  the 
people,  say  on. 

16  Then  Paul  stood  up,  and  *  beckoning  with  Ids  hand 
said,  Men  of  Israel,  and  "  ye  that  fear  God,  give  audience. 


«le.  Or,  it  may  have  been  on  account 
of  the  object  of  the  mission  becoming 
more  clearly  defined  as  a  mission  to 
the  Gentiles,  with  which  Mark  had  not, 
as  yet,  any  lively  sympathy.  Or,  with 
both  these  reasons,  it  may  have  been 
also  from  a  reluctance  to  journey  far- 
ther from  his  home  at  Jerusalem,  and 
amidst  the  drudgeries  and  dangers  of 
this  western  field.  He  afterwards 
joined  Paul  again  in  a  tour  to  Cyprus  ; 
was  "  .T.  comfort  to  him,"  Col.  4:  10, 
11,  and  "profitable  to  him  for  the  min- 
istry."    2  Tim.  4:11. 

14  They  (themselves)  departed.  Lit., 
Having  passed  through  [oy  journeyed  on) 
from  Perga,  they  came  to  Antioch  in  Pi- 
sidia,  the  adjacent  province  northward. 
They  did  not  now  tarry  at  Perga,  prob- 
ably because  of  the  season,  which  made 
it  desirable  to  take  the  trip  into  the 
interior  without  delay.  The  coast  was 
infested  by  robbers.  See  2  Cor.  11 : 
26.  The  site  of  this  Antioch  has  been 
found,  now  called  Jalobatch.  ^  Syn- 
agogue. Through  the  religious  assem- 
blies of  the  Jews  in  their  sj'nagogues 
they  could  have  access  to  the  people 
most  readily.  ^  Sabbath — day  of  the 
Sabbath.  The  Jewish  Sabbath.  1  Sat 
down — with  the  rest — though  possibly 
in  a  conspicuous  place,  to  draw  attention 
to  them,  and  invite  an  opportunity  of 
speaking  to  the  assembly.  They  were, 
at  least,  noticed.  They  were  not  seat- 
ed in  the  place  of  the  Rabbis,  as  they 
were  sent  to,  as  if  at  a  remote  point. 

15.  The  Law.  The  five  books  of 
Moses,  or  the  Pentateuch,  were  divided 
into  sections  for  Sa'jbath  reading,  so 
as  to  complete  the  whole  during  the 
year.  The  Pentateuch  was  read  in  the 
synagogues  from  their  earliest  history. 


If  The  -Prophets.  These  were  not  at 
first  read  in  the  synagogues,  nor  until 
B.  C.  163,  when  Antiochus  Epiphanes 
prohibited  the  reading  of  the  law,  and 
tiiese  were  substituted.  Afterwards 
both  were  read.  See  Luke  4:16.  See 
vs.  27.  After  the  reading  was  done, 
the  assembly  Was  addressed  by  the 
reader,  or  by  some  other  member,  ajid 
strangers  were  often  called  upon,  as  our 
Lcjrd,  Luke  4:16.  \  The  rulers.  Each 
synagogue  was  governed  by  a  chief  ini- 
ler,  and  a  body  of  elders,  like  the  teach- 
ing elder  (or  pastor)  and  ruling  elders 
of  the  Christian  Churches  in  the  New 
Testament.  ^  Sent  unto  them,  probably 
by  '*  the  minister,"  or  servant  who  kept 
the  rolls  of  Scriptures.  ^3fen,  brethren, 
if  there  is  in  you  a  word  of  exhortation 
(consolation)  to  (for)  the  people.  If  you 
have  in  mind,  or  at  heart  to  speak  such 
word. 

16.  Then  Paul.  Though  Barnabas 
was  SQ  called  (see  4  :  36,)  as  "  the  son 
of  consolation"  [or  exhortation,  the  same 
term  as  is  used  in  the  previous  verse,) 
yet  Paul  is  now  and  henceforth  the 
speaker,  as  he  has  now  formally  entered 
upon  his  commission  as  ''Apostle  to  the 
Gentiles."  Barnabas,  who  knew  of 
this  commission,  and  took  part  in  ex- 
plaining it  to  the  Apostles,  (ch.  9 :  27,) 
and  in  accordance  with  it  sent  after 
Paul  to  Tarsus,  to  enter  the  field  opened 
to  him  by  the  Spirit,  at  Antioch,  (ch. 
1 1 :  25, )  could  not  object,  but  must  have 
regarded  it  as  every  way  proper  and 
right.  ^  Beckoning.  See  ch.  12:  16. 
1[  Men  of  Israel,  &c.  He  addresses  him- 
self not  only  to  the  native  Jews,  but  to 
the  devout  men,  fearers  of  God,  such  aa 
Cornelius,  who,  though  Gentiles,  were 
yet  brought  under  the  influence  of  th« 


A.  D  44] 


CHAP.  XIII. 


17  The  God  of  this  people  of  Israel  ""  chose  our  fathers, 
aui  exalted  the  people  ^when  they  dwelt  as  strangers 
in  the  laud  of  Egypt,  '  and  with  an  high  arm  brought  he 
them  out  of  it. 

18  And  *  about  the  time  of  forty  years  f  suffered  he  their 
manners  in  the  wilderness. 

19  And  when  ^  he  had  destroyed  seven  nations  in  the 
land  of  Ghanaan,  "  he  divided  their  land  to  them  by  lot. 

20  And  after  that  *  he  gave  unto  them  judges  about  the 
space  of  four  hundred  and  fifty  years,  ®  until  Samuel  the 
prophet. 


241 

«Deat.  7:6, 1 . 
y  Ex.  1:1. 
P.S.  105:-2r,  3»u 
ch.  7:17. 
z  Ex.  6:6,  and 
13:14,  16. 
a  Ex.  16:35. 
Num.  U:33,  3i 
Ps.  95:9,  10. 
ch.  7:56. 
t  Gr. 

erpoTco — V, 

perhaps  for 

eTpo<po — V, 

bore,  OT  fed 
them  at  u  miraa 
bcarclfi.OT  fcod 
eth  her  child. 
Deut.  1:31. 
6Deut.  7:1. 
oJosh.  14:1,  2. 
Ps.  78:55. 
ri  Judges  2 :  16. 
e  1  Sam.  3 :  20. 


Jewish  religion,  and  were  to  be  found 
in  the  sjTiagogues  at  public  worahip. 
These  were  a  means  of  access  to  the 
Gentile  world.  These  were  such,  com- 
mouly,  as  had  not  made  a  special  pro- 
fession, and  were  not  circumcised. 
They  had  seats  in  a  separate  part  of 
the  syiiagogue.  Observe. — This  dis- 
coui-se  of  Paul,  the  first  which  he  de- 
livered under  his  commission  to  the 
Gentiles,  sets  forth  (1)  God's  covenant 
mercies  to  Israel,  crowned  by  the  ful- 
fillment of  His  gracious  promises  to 
send  a  Saviour,  (vss.  17-25.)  (2)  His 
rejection  by  the  Jews  and  His  resur- 
rection by  God,  the  Father,  as  abun- 
dantly proved,  vss.  26-37.  (3)  The 
special  application  of  these  trutlis  to 
them,  with  an  earnest  appeal  for  their 
reception  of  the  Gospel  as  the  only 
hope  for  salvation,  vss.  38-42. 

17.  Paul  shows  that  his  Chi'istian 
faith  is  in  perfect  keeping  with  a  know- 
ledge and  acknowledgment  of  all  God's 
peculiar  mercies  to  Israel ;  for  Chris- 
tianity, (as  he  elsewhere  shows  in  his 
Epistles,)  is  only  the  substance  of 
which  the  Old  Testament  economy  was 
the  shadow.  T  Chose — elected,  as  Abra- 
ham from  the  land  of  idolaters.  ^  Our 
fathers,  he  says^  (mine  as  well  as 
yours,)  embracing  all  present,  Jews 
and  Gentiles,  and  thus  he  hints  at  the 
dootiine  which  ho  afterwards  insists 
upon,  that  all  true  believers  in  Christ 
are  the  children  of  Abraham.  Rom.  2  : 
29.  1[  EoMtlted.  Literally,  Lifted  them 
up — from  their  depression  under  Egj^p- 
tiau  bondage,  making  them  prosperous, 
Uiun^rous  and  powerful.  Some  uuder- 
21 


stand  it,  brought  up  to  manhood,  Isa. 
1:2.^  W^h  an  high  arm,  in  exertion 
of  His  almighty  power,  as  in  the  plagues 
visited  upon  Pharaoh,  and  all  the  mira- 
cles for  their  release,  Psalm  89  :  13. 

18.  Suffered.  Rather,  the  term  ia 
more  probably,  nurticred — tended  them 
as  a  nurse.  See  Deut.  1  :  81.  There 
is  a  difference  in  the  reading,  but 
either  term  gives  a  good  and  sci-iptu- 
ral  sense. 

19.  From  the  Exodus  he  passes  to 
the  wilderness  joui'ney,  and  thence 
rapidly  to  the  entrance  into  Canaan — 
glances  at  the  heads  of  the  history. 
7  Seven  nations.  See  Deut.  7:1;  Josh. 
3  :  10.  The  Canaanites,  Hittites,  Am- 
orites,  Girgashites,  Jebusites,  Hivites, 
Perizzites.  Y  Divided.  Rathei',  Gave 
an  an  inheritance.  T[  Their  land.  It 
was  made  theirs  by  covenant  before 
they  entered  on  its  possession.  Ob- 
serve.— God's  distinguishing  goodness 
to  Israel,  "giving  people  for  their 
life,"  (Isa.  43  :  4.) 

20.  After  these  things — the  posses- 
sion of  Canaan.  *^  Aboyt.  \Ai.,  after 
these  things,  as  (about)  four  hundred  a.id 
fifty  years,  which  may  mean,  that  after 
these  things,  which  lasted  about  four 
hundred  and  fifty  years,  He  gave  them 
judges.  It  was  about  this  length  of 
time  from  the  call  of  Abraham  to  the 
occupation  of  Canaan.  Some  ancient 
readings  connect  the  time  with  tlie  for- 
mer clause,  and  make  it  relate  to  the 
possession  of  Canaan — "and  from  the 
call  of  Abraham  to  the  occupation  of 
the  land  was  four  hundred  and  fifty 
vears."     The  time  is  given  in  round 


S42 

end  10:1. 
g  1  Sam.  15:  23, 
ye,  vS,  M<ai«:l. 
Ho».  13: 11. 
h  1  Sara.  16:13. 
2  Siim.  2  :  4,  and 
5:3. 

a  Ps.  89 :  20. 
k  1  Sam.  13  :  14. 
ch.  7  :  46. 
I  Isa.  11:1. 
Luke  1:32,  69. 
ch.  2:30. 
Kom.  1 :  3. 
m  2  Sam.  7:12. 
IM.  132 :  11. 
n  Matt.  1 :  21. 
Kom.  11 :  26. 
o  Matt.  S:l. 
Luke  3: 3. 
p  Matt.  3 :  11. 
Mark  1 :  7. 
Luke  3  :  16. 
John  1 :  20,  27. 


THE  ACTS  OF  THE  i\,POSTLL'S. 


[A.  D  44. 


21  'And  afterward  they  desired  a  king:  and  God  gave 
unto  them  Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Ben- 
jamin, by  the  space  of  forty  years. 

22  And  «when  he  had  removed  him,  ''he  raised  up 
unto  them  David  to  be  their  king;  to  whom  also  he  gave 
testimony,  and  said,  '  I  have  found  David  the  son  of  Jesse, 
*  a  man  after  mine  own  heart,  which  shall  fulfill  all  my  will. 

23  '  Of  this  man's  seed  hath  God  according  ^  to  hi3 
promise  raised  unto  Israel  ■  a  Saviour,  Jesus  : 

24  •  When  John  had  first  preached  before  his  coming 
the  baptism  of  repentance  to  all  the  people  of  Israel. 

25  And  as  John  fulfilled  his  course,  he    said,  ^Whom 


numbers,  •*  about."  Josephus  has  the 
same  calculation,  making  four  hundred 
and  forty-three  years  for  the  judges, 
including  Samuel.  This  differs  from 
the  calculation  in  1  Kings  6:1,  but 
counting  from  Othniel  to  the  death  of 
Eli,  we  have  three  hundred  and  thirty- 
nine  years,  and  then  including  their 
separate  servitudes,  one  hundred  and 
eleven  years,  we  have  four  hundred 
and  fifty  years  exactly.  It  is  clear 
that  Paul  followed  a  chronology  cur- 
rent among  the  Jews,  and  agreeing 
with  the  Book  of  Judges  itself,  and 
that  adopted  by  Josephus.  ^  Until 
Samuel.  Samuel  is  here  nsiraed  as 
closing  the  series  of  judges,  and  also 
as  ••  the  prophet"  who  anointed  their 
first  king.  "The  judges"  weje  per- 
sons specially  raised  up  by  God  for 
groat  emergencies,  to  govern  and  de- 
liver the  people.  Under  Samuel  the 
prophetic  office  and  order  was  estab- 
lislied,  as  an  offset  to  the  kingly  office. 

21.  Afterward.  Lit.,  thence,  from 
that  point  in  the  history — thei/  desired 
— they  asked  for  themselves.  ^  Gave 
unto  them->—j\i3t  as  truly  as  He  "gave" 
the  judges,  (vs.  20,)  yet  in  anger, 
Hos.  13  :  11.)  ^  Saul.  Paul  was 
also  a  Saul  of  the  ti*ibe  of  Benjamin. 
IF  Cis — Kish,  in  Hebrew.  T[  Fortyyears. 
This?  term  of  his  reign  is  not  mention- 
el  in  the  Old  Testament.  Josephus, 
however,  gives  the  same, — Ani.  vi., 
14,  9. 

22.  Removed.  1  Sam.  31.  He  was 
rc'moved  by  death,  as  a  judgment  for 
his  disobedience.  ^  Raised  up.  This 
tcJ&tQ  to  the  Actual  accession  of  David, 


including  his  selection  and  anointing 
in  Saul's  lifetime.  He  did  not  take 
the  throne  till  after  Saul's  death,  1 
Sam.  16:12.  T[  Testimony.  See  1 
Sam.  13  :  14 ;  Ps.  89  :  20 ;  78  :  70- 
72,  where  this  testimony  is  found  to  be 
the  substance  of  several  passages  —  a 
summary  given  purposely  instead  of 
the  entire  texts.  T[  A  man.  Distin- 
guished from  Saul,  as,  in  his  kingly 
office,  a  man  of  God's  own  choice,  and 
obedient  to  His  express  directions. 

23.  Seed.  The  promise  to  David 
was  that  he  should  always  have  a  son 
to  sit  upon  his  throne.  This  was  ful- 
filled in  Jesus,  who  was  of  the  seed  of 
David  —  the  son  of  David.  The  Jews 
were  then  looking  for  the  fulfillment 
of  this  promise.  T[  Raised  unto  Israel. 
So  the  angels  sang  to  the  shepherds, 
"  unto  you  is  born  this  day  in  the  city 
of  David,  a  Saviour  which  is  Chr-ist  the 
Lord."  The  name  Jesus  means  "Sar' 
viour,"  Matt.  1  :  21. 

24.  When  John.  Paul,  in  his  brief 
recapitulation,  notes  the  leading  facta 
— and  here  glances  at  John's  office  in 
heralding  Christ  according  to  the 
prophecy  of  Malachi,  that  '' Elias 
should  first  come,"  (Mai  4:5,  6,)  and 
turn  the  hearts,  &c.  So  he  preached 
the  baptism  of  repentance  to  all  the  peo- 
ple of  Israel,  calling  them  all  to  repent 
and  to  signify  and  profess  their  repent- 
ance by  being  baptized.  1  Before  Eta 
coming.  Literally,  entrance  —  publicly 
upon  His  work. 

25.  Fulfilled.  Was  about  fulfilling, 
or  finiahing  his  course  as  Christ's  fore- 
runner—  neai*  its  close.     It  was  juit 


A.  D.  44. 


CHAP.  xin. 


243 


think  yo  that  1  am  ?  I  am  not  he.  But,  behold,  there 
cometh  one  after  me,  whose  shoes  of  his  feet  I  am  not 
worthy  to  loose. 

26  Men  and  brethren,  children  of  the  stock  of  Abraham, 
and  whosoever  among  youfeareth  God,  "^to  you  is  the  word 
of  this  salvation  sent. 

27  For  they  that  dwell  at  Jerusalem,  and  their  rulers, 
'because  they  knew  him  not,  nor  yet  the  voices  of  the 
prophets  "  which  are  read  every  Sabbath  day,  *  they  have 
fulfilled  them  in  condemning  him. 

28  "  And  though  they  found  no  cause  of  death  in  him, 
"yet  desired  they  Pilate  that  he  should  be  slain. 

29  ^And  when  they  had  fulfilled  all  that  was  written  of 
him,  '  they  took  him  down  from  the  tree,  and  laid  him  in 
a  sepulchre.* 


q  jL.«w.  19 : 6. 

Luke  'J4 :  47. 

vs.  46. 

ch.  i  :  V6. 

r  Luke  23:  34. 

ch.  3:17. 

1  Cor.  2 :  ? 

«vs.  14,  16. 

ch.  15:21. 

« Luke  24:  20,44 

et.  26:22,  and 

28:23. 

V.  Matt.  27 :  22. 

Mark  15:13,  14. 

Luke  23:21,  22. 

John  19:6-15. 

xch.  3:13,  14. 

y  Luke  18:31, 

and  24 :  44. 

John  19 :  28,  30 

3C,  37. 

z  Matt.  27 :  59. 

Mark  15 :  46. 

Luke  23 :  53. 

John  19:38. 

o  Isa.  53. 

Dan.  9  :  26. 

Ps.  22:16. 

Zech.  12 :  10. 


before  his  imprisonment ;  and  Christ's 
public,  formal  ministry  commenced  as 
John's  ceased.  The  Jews  acknow- 
ledged John  as  a  pi'ophet,  and  were 
therefore  bound  to  admit  his  testi- 
mony. H  Whom.  See  Johu  1 :  19-28. 
f  /  am  not.  This  was  his  reply  to 
their  questioning.  And  here  the  idea 
is  that  given  by  John,  "I  am  not" — 
the  one  who  should  come — "  the  comer" 
predicted,  John  1  :  20.  t  But.  See 
Notes  on  Matt.  3  :  11. 

26.  Paul  now  declares  to  them  their 
personal  and  special  interest  in  the 
matter.  This  Gospel  — iAe  word  (or 
doctrine,)  of  this  salvation,  is  sent  to 
you,  Jews  and  Gentiles.  This  is  "the 
glad  tidings"  which  Paul  preaches, 
(vs.  32.)  It  was  sent  "to  the  Jew 
first,  and  also  to  the  Gentile."  1  Sent. 
Was  sent  forth  from  the  beginning, 
and  always  intended  to  go  abroad  to 
all  people,  but  especially,  and  first  of 
all,  to  "the  stock  of  Abraham."  See 
ch.  3  :  20  :  "  Unto  you  first,  God  hav- 
ing raised  up  His  Son  Jesus,  hath  sent 
Hun  to  bless  you,"  &c. 

27.  For.  This  statement  of  facts  is 
brought  forward  as  the  proof  that  Je- 
sus was  the  promised  Messiah,  for  in 
Him  the  prophecies  had  been  fulfilled. 
He  also  shows  the  part  which  the  Jew- 
ish people,  even  the  rulers,  (Sanhe- 
drim,) had  taken  in  his  death.  ^  Be- 
cause. Literally,  having  been  ignor.mt 
of  this  one  —  Jesus.     "For   had  they 


known  it,  they  would  not  have  cruci- 
fied the  Lord  of  glory,"  (I  Cor.  2:8.) 
They  ought  to  have  known  Him  (how- 
ever,) as  He  was  clearly  set  forth  in 
their  own  prophetic  Scriptures.  Hence 
this  ignorance  was  no  excuse.  It 
was  rather  an  aggravation  of  their 
crime.  ^  The  voices.  They  were  ignor- 
ant of  the  true  sense  of  their  own 
prophets,  tvhose  voices  ( words )  were 
read  every  Sabbath  day,  (in  their  syna- 
gogues,) they  have  fulfilled  them  in  con- 
demning Him.  Literally,  condemning 
{Him)  they  have  fulfilled  [them.)  The 
reading  of  the  Prophets  as  well  as 
the  Law,  was  the  practice  of  the 
synagogues  since  the  time  of  the  Mac- 
cabees, or  about  one  hundred  years 
before  Christ's  coming,  as  if  it  had 
been  so  ordered  in  God's  providence 
to  give  them  warning  of  His  speedy 
advent.    See  vs.  15.    See  Matt.  17  :  12. 

28.  Though.  Literally,  having  found 
(upon  trial,)  no  cause  of  death  —  (law- 
ful accusation  of  death  —  legal  cliarge 
of  capital  crime,)  they  desired,  (asked 
for  themselves,  sec  vs.  21  ;  ch.  3  :  13,) 
in  the  sense,  however,  of  demanding. 
See  the  history,  John  19: 15.  \Slain 
— destroyed — made  away  with.  Away 
with  Him — crucify  Hira. 

29-30.  And  when  they  had  fulfilled 
(brought  to  an  end — consummated,) 
all  the  things  ichich  loere  tcriften  concern- 
ing Him,  they  took  Him  down.  Paul 
brings  together  iu  the  narrative  whal 


244 


THE  ACTS  0&  THE  AKrSTLES. 


[A..1D.  H 


th"2:'-.?and3:      ^0  " But  God  Talsed  him  from  the  dead: 
i3,_^]^5, 26,  and         g^  j^^^^  c  j^g  ^^g  gggjj  maDj  dajs  of  them  which  came 
ch*' i^i'^ ' ^*'"    ^i^P  with  him  *^from  Gralilee  to  Jerusalem,  "who  are  his 
dch!/fiL'^'^'  witnesses  unto  the  people. 

2  p32,^and  3°15,  ^2  Aud  WO  declare  unto  you  glad  tidings,  how  that 
/Geu's-'is  and  ^^he  promisc  which  was  made  unto  the  fathers, 
r2:3,and22:i8.  33  Q^^  j^^^j^  fulfilled  tho  samc  unto  us  their  children, 
in  that  he  hath  raised  up  Jesus  again ;  as  it  is  also  written 
in  the  second  psalm,  ^  Thou  art  my  Son,  this  day  have  I 
begotten  thee. 

34  And  as  concerning  that  he  raised  him  up  from  the 


eh.  28 : 6. 
Rom.  4 :  13. 
Gal.  3  :  16. 
gPi.  2 i  7. 
Eeb.  1 :  5,  and 
6:». 


friends  and  foes  together  did,  without 
stopping  to  make  the  distinction,  else 
he  refers  here  to  the  sealing  of  the  se- 
pulchre by  His  enemies.  His  object 
is  simply  to  give  the  leading  events, 
so  as  to  reach  the  conclusion  of  the 
matter.  ^  But.  This  is  the  vital 
point  —  the  grand  conclusive  proof  of 
His  Messiahship.  Though  men  cruci- 
fied Him,  and  sealed  the  sepulchre  to 
keep  Him  there,  "  God  raised  Him  froin 
the  dead" — from  (from  among,)  the 
dead. 

31.  Was  seen.  Here  are  the  further 
facts  which  clearly  proved  His  resur- 
rection. These  facts  are  those  upon 
which  the  Christian  Church  has  al- 
ways based  its  belief — facts  abundant- 
ly proven — not  mere  theories,  nor  idle 
rumors.  ^  Mani/  days.  During  fort?/ 
days  from  the  days  aftc«"  the  Pentecost 
until  the  Passover,  Luke  4  :  25  ;  18:4. 
^  By  those.  He  was  seen  by  such  as 
had  been  much  in  His  company,  all 
the  way  "from  Galilee  to  .Jerusalem," 
and  they  could  not  be  mistaken.  ^  Ilis 
witnesses.  He  appeals  to  these  persons 
who  had  seen  Him.  They  were  yet 
living  when  Paul  spoke.  ][  Unto  the 
people.  This  was  not  mere  private  tes- 
timony, and  out  of  reach,  at  second- 
hand, but  public  and  official,  and  ad- 
dressed to  the  people  of  Israel. 

32,  83.  We  declare.  We,  Paul  and 
BarLabas,  (on  the  basis  of  these  facts, 
so  fully  attested,)  declare  unto  you,  &c., 
literally,  tve  evangelize  to  you,  (preach 
to  you  as  the  evangel,  or  glad  tidings,) 
the  proinise  made  to  the  fathers — the  pro- 
mise of  Christ  made  to  Abraham,  and 
repeated  to  the  fathers,  Gal.  3  :  14-22, 


that  this  (promise)  God  hath  fulfilled  to 
their  children,  to  us,  having  raised  up  Je- 
sus again  (from  the  dead,  vs.  34.)  The 
great  promise  of  the  Messiah,  which 
is  found  every  where  in  the  Old  Testa- 
ment, God  had  fulfilled  to  the  Jews  of 
that  day,  the  descendants  of  the  pa- 
triarchs, in  that  He  raised  tip  Jesus  again, 
(the  noun  of  this  verb  means  the  res- 
urrection,) and  thus  proved  Him  to  be 
the  very  Messiah  long  promised.  He 
was  "declared  to  be  the  Son  of  God 
with  power  by  the  resurrection  from 
the  dead."  Rom.  1:4.  ^  Second 
Psalm.  This  passage  in  the  second 
Psalm  is  quoted  as  referring  to  the 
Messiah,  and  showing  the  Sonship  of 
Christ,  not  only  from  His  Divine  na- 
ture, but  from  the  Divine  power,  bear- 
ing testimony  to  His  claim.  His  res- 
urrection is  the  crowning  proof  of  His 
Messiahship.  It  was,  therefore,  that 
great  fact  which  the  Apostles  were 
raised  up  to  testify  and  proclaim,  (ch. 
1 :  22.)  In  vss.  30  and  31,  the  Apostle 
urges  the  vital  point  of  the  resurrec- 
tion, and  then  vss.  32  and  33  makes  this 
fact  the  basis  of  the  glad  tidings,  as 
it  is  the  crowning  fulfillment  of  the 
promises  to  the  fathers  respecting  the 
Messiah.  This  event  also  fulfills  the  pas- 
sage in  the  second  Psalm.  In  vs.  34,  he 
shows  this  event  to  be  also  a  fulfill- 
ment of  the  prophecy  in  Isaiah  55 :  3. 
See  1  Peter  1 :  3.  Christ  was  said 
by  the  Father  to  be  begotten  at  the 
resurrection,  as  He  was  then,  as  God- 
man,  raised  up  from  all  the  power  of 
death  to  an  endless  life. 

84.     As   concerning.     Here    he  evi' 
dectly  dwells  further  upon  this  vita} 


A.  D  44  J 


CHAP.  XIII. 


dead,  now  no  more  to  return  to  corruption,  he  said  on  this 
wise,  ^I  will  give  you  the  sure  f  mercies  of  David. 

^-<o  Wherefore  he  saith  also  in  another  psalm,  *  Thou 
shalt  not  suffer  thine  Holy  One  to  see  corruption. 

36  For  David,  ||  after  he  had  served  his  own  generation 
by  the  will  of  God,  ^  fell  on  sleep,  and  was  laid  unto  his 
fathers,  and  saw  corruption : 

37  But  he,  whom  God  raised  again,  saw  no  corrup- 
tion. 


24^ 

Alsa.  !M:3. 

t  Gr,  ra  oata, 

lioly,  or,  just 
things  :  which 
word  tUe  LXX, 
both  in  the 
place  of  Isa.  55  : 
3,  aud  iu  mauy 
others,  used  for 
that  which  is  im 
the  Hebrew, 
mercies. 
iPs.  16:10. 
ch.  2:31. 
II  Or,  afur  A« 
had  in  hit  ovK 
age  served  th« 
Kill  0/  God, 
vs.  22. 
Ps.  7S  :  72. 
il  Kings  2: 10. 


matter  of  the  resarrection  as  per- 
manf^nt,  and  he  shows  how  it  had  been 
predicted  and  promised  in  the  language 
of  Isaiah,  promising  to  David  a  son  to 
sit  upon  his  throne  forever,  (Christ,) 
as  the  sure  (faithful  and  holy)  mercies 
of  David,  or  the  holy  promises  to  David 
which  are  sure  of  accomplishment.  T[  No 
more.  It  was  a  resurrection  that 
would  be  forever,  and  put  him  forever 
cut  of  the  reach  of  death  and  its  con- 
sequent corruption.  Paul  to  the  He- 
brews dwells  on  this — "Thou  art  a 
Priest  FOREVER."  Heb.  7  :  17,  25  ;  Ps. 
110:  4.  "He  ever  liveth."  This 
crowns  our  hope  for  eternity.  ^  On 
this  wise-,  thus.  See  2  Samuel  7  :  8- 
16. 

35.  Wherefore  aZso— according  to  which 
pledge  of  Christ's  endless  life.  Here 
Paul  refers,  on  this  point  of  Christ's 
living  forever,  to  another  promise  re- 
ferring to  the  Messiah — that  He  should 
not  be  left  to  see  corruption  in  the 
grave.  So  in  the  Hebrews,  he  shows 
that  as  a  High  Priest,  He  was  appoint- 
ed not  according  to  the  law  of  a  car- 
nal commandment,  but  according  to 
the  power  of  an  endless  life.  (  Heb. 
7  :  16.)  See  also  Peter's  similar  use 
of  this  passage  to  show  that  it  could 
not  refer  to  David  and  must  refer  to 
Christ.  Ch.  2:25-31.  See  Notes.  '^In 
another  Psalm.  (Ps.  16:10.)  The  ex- 
act agreement  of  Peter  and  Paul  in 
their  exposition  of  this  passage,  though 
in  different  circumstances  and  connec- 
tions, is  accounted  for  by  their  plenary 
inspiration.  The  Jews  admitted  that  ail 
these  Old  Testament  prophecies  rela- 
ted to  the  Messiah,  until  after  Christ 
•ame,  and  then,  when  they  were  used 
21* 


by  Christians  against  them,  they  sought 
to  apply  them  to  others  than  Christ. 

36.  For.  This  passage  refers  not 
to  David,  but  to  Jesus.  ^  Served. 
David  served  his  oivn  generation  ( in 
which  he  lived,)  and  no  farther,  be- 
cause he  was  arrested  by  death,  ^  By 
the  will  of  God.  He  accomplished  for 
his  own  generation  (to  which  he  be- 
longed, and  to  which  he  was  confined 
by  his  mortality, )  his  allotted  work ; 
his  work,  as  prescribed  by  God  ;  and 
then  ( because  he  was  not  above  the 
power  of  death  and  the  grave,)  he  fell 
asleep.  See  ch,  7 :  60.  See  1  Kings 
2  :  10.  The  death  of  the  good  is  thus 
spoken  of  in  both  Testaments,  Tf  Was 
laid.  Literally,  ivas  added  unto  his.fath- 
ers — according  to  the  Old  Testament 
expression,  "was  gathered  to  his  fath- 
ers," This  phrase  in  the  Old  Testa- 
ment plainly  recognizes  the  existence  of 
the  soul  in  a  future  state.  Even  Geseni- 
us  in  his  Lexicon,  shows  that  it  is  distin- 
guished from  death  and  burial,  as  in 
Gen.  25 :  8,  &c.  It  is  used  without 
respect  to  burial  in  the  same  vault, 
and  evidently  refers  to  something  be- 
yond the  sameness  of  locality  in  the 
grave.  ^  Saw  corruption.  While  his 
soul  was  gathered  to  his  fathers,  Abra- 
ham, Isaac  and  Jacob,  his  body  saw 
(experienced  )  corruption  —  underwent 
the  common  decay  and  putrefaction  of 
the  grave.  This  fact  (and  Peter  has 
added,  "his  grave  is  with  us  to  this 
day,")  proves  that  the  prophecy  was 
not  fulfilled  in  David,  but  looked  for- 
ward to  a  greater  than  he.  See  ch, 
2:29. 

37.  But  He.  This  Jesus,  who  was 
thus  raised  up  from  the  dead,  (vag.  82, 


246 


THE  ACTS  OF  THE  APOSTLES. 


[A  D.  44 


Jer.  81:34. 
Dan.  9  :  24. 
I.uKe  24  :  47. 
1  John  2  :  12. 
H  Isa.  53:  11. 
Rom.  3  :  28,  afld 

Ueb.  7 :  19. 


n  Isa.  29  :  14. 
Hab.  1 :  5. 


38  If  Be  it  known  unto  you  therefore,  men  and  brethren, 
that  '  through  this  man  is  preached  unto  you  the  foro-ive- 
ness  of  sins : 

39  And  "^  by  him  all  that  believe  are  justified  from  al' 
things,  from  which  ye  could  not  be  justified  by  the  law  of 
Moses.^ 

40  Beware  therefore,  lest  that  come  upon  you,  which  is 
spoken  of  in  °  the  prophets  ', 


34,)  was  reserved  from  the  power  of 
the  grave,  and  saio  no  corruption  —  did 
not  undergo  the  process  of  decay  in 
the  grave,  but  before  coming  under  its 
power  He  was  raised  up. 

38.  Be  it  known.  Paul  here  applies 
these  Grospel  facts  to  his  hearers,  and 
shows  them  the  personal  interest  they 
have  in  the  person  and  work  of  Christ. 
He  preaches  to  them  the  free  forgive- 
ness of  sins  through  (by  means  of)  this 
one  —  Jesus,  ^/s  preached — is  an- 
nounced, (as  a  message.)  Free  for- 
giveness in  His  name — by  virtue  of 
His  mediatorial  work — who  was  cruci- 
fied at  Jerusalem  and  raised  from  the 
dead  —  the  promised  Messiah.  ^  The 
forgiveness.  This  they  should  have 
been  led  to  expect  from  their  Old  Tes- 
tament Scriptures,  Isa.  55  ;  Ezek.  18  ; 
Zech.  3 :  4.  Thus  these  facts  were 
of  the  highest  practical  moment  to 
them. 

39.  By  Him.  Literally,  and  from 
all  things  from  which  ye  were  not  able  to 
he  justified  by  the  law  of  Moses,  every 
one  who  believes  is  justified.  The  read- 
ing is  not  "from  all  ^Ae  things /rom 
lohich  ye  could  not,  &c.,"  as  though  it 
was  only  a  certain  class  of  offenses, 
Buch  as  the  law  of  Moses  could  not 
reach,  from  the  guilt  of  which  Christ 
could  give  justification;  but  m  (through, 
by)  Him,  (by  virtue  of  His  work,  and 
by  uaion  with  Him, )  every  one  who 
believes  is  justified  from  all  things, 
from  which  ye  could  not  be  justified 
by  the  law  of  Moses.  It  proclaims 
the  entire  justification  from  every  sin, 
which  is  brought  by  Jesus  Christ ;  and 
declares  that  the  Mosaic  law  could  not 
justify  from  all  things — that  is  (ac- 
cording to  the  Greek  idiom,)  could  not 
justify  from  any  thing.  "  For  it  is  not 
possible,"  as    Paul  says  in  the   He- 


brews, "  that  the  blood  of  bulls  and  of 
goats  could  take  away  sins,"  Heb.  10  :  4. 
This  is  also  the  great  doctrine  of  Paul's 
epistle  to  the  Romans  and  to  the  Quia- 
tians.  "  For  what  the  law  could  not  do, 
in  that  it  was  weak  through  the  flesh, 
(that  is,  on  account  of  our  fallen  na- 
ture, and  not  by  any  defects  of  its 
own,)  God  sending  His  own  Son,  &c." 
Rom.  8:3;  Gal.  3:11.     Observe. — 

(1)  Sin  is  not  only  forgiven  by  Christ, 
but  justification  is  secured  to  us,  by 
which   we    are    accounted    righteous. 

(2)  The  law  cannot  justify,  for  by  the 
law  is  the  knowledge  of  sin.  '"'  The 
blood  of  Jesus  Christ,  His  Son,  cleans- 
eth  us  from  all  sin."     1  John  1 :  7. 

40.  Beware.  Literally,  See  to  it. 
This  message  of  salvation  implies  de- 
struction to  those  who  reject  or  neglect 
it.  These  are  the  two  halves  of  Christ's 
ministry  —  to  believers,  salvation  —  to 
unbelievers,  their  own  chosen  destruc- 
tion. Here,  therefore.  He  gives  the 
warning.  ^  Therefore.  Because  Christ 
is  such  a  Saviour  from  sin  and  death, 
beware,  for  "how  shall  ye  escape  if 
ye  neglect  so  great  salvation,  &c."  The 
grace  brought  to  us  in  the  Gcspel, 
makes  the  perdition  of  despisers  more 
severe.  This  warning  had  been  spo- 
ken of  in  the  prophets — in  the  book  of 
the  prophets  —  in  the  prophetical  por- 
tion of  the  sacred  Scriptures.  It  luid 
been  uttered  by  the  prophet  Habak- 
kuk  (1  :  5,)  as  a  prediction  of  the 
judgments  which  were  to  come  upon 
their  nation  in  the  destruction  of  their 
temple,  about  twenty  years  before  the 
Babylonish  captivity.  And  now  Paul 
repeats  it  as  about  to  be  fulfilled  again 
and  more  fully,  in  the  destruction  of 
their  temple  by  the  Romans,  after 
about  twenty-five  years.  In  the  pro- 
phecy as  uttered  by   Habakkuk,    thi 


A.  D.  44.] 


CHAP.  XIII. 


247 


41  Behold,  ye  despisers,  and  wonder,  and  perish;  for  1  work  a 
work  in  yonr  days,  a  work  which  ye  shall  in  no  wise  believe,  though 
a  man  declare  it  unto  you. 

42  And  when  the  Jews  were  gone  out  of  the  synagogue,   the 
Gi-entiles  Desought  that  these  words  might  be  preached  to 
them  tthe  next  sabbath. 


t  Gr.  in  the 
week  betice»n, 


43  Now  when  the  congregation  was  broken  up,  many  ZitiVetteen. 


of  the  Jews  and  religious  proselytes  followed  Paul   and  „  c^.  ii 
Barnabas:  who,   speaking  to   them,  "persuaded  them 
continue  in  ^tiie  grace  of  Grod. 


to  ^*  =  "^-' 

l-'J  p  Tit 


3,  ana 


2:11. 

12:15. 

1  Pet.  5:12. 


doctrine  had  first  been  stated  as  here. 
♦*  The  just  shall  live  by  faith.'''' 

41.  Behold,  &c.  This  does  not  pre- 
cisely follow  the  language  of  the  pro- 
phet, but  refers  to  it  and  gives  the 
purport  of  it,  as  substantially  appli- 
cable to  their  case.  It  is  only  a  re- 
peated fulfillment  of  the  prophecy, 
according  to  the  analogy  of  God's 
dealings  in  diflerent  ages,  going  on  to 
be  more  and  more  fully  verified,  as  it 
draws  nearer  to  that  full  and  final  ac- 
complishment of  all  the  promises  and 
threateuings  by  which  every  prophetic 
word  shall  be  exhausted.  See  Alford. 
T[  Despisera.  Paul  uses  here  the  Greek 
version,  with  which  they  were  familiar, 
because  it  sufficiently  suited  his  pur- 
pose, and  he  spake  under  the  Divine 
inspiration  authorizing  the  use  of  it 
in  these  terms.  \  Wonder.  Be  amazed 
at  the  destruction  with  which  God 
suddenly  visits  His  enemies.  ^  Perish. 
Be  overwhelmed  with  the  swift  coming 
punishment.  ^  For  I  loork  a  work  (of 
summary  vengeance,)  in  your  days — a 
work  which  ye  shall  in  nowise  believe, 
though  one  declare  it  unto  you.  They 
would  not  believe  in  the  coming  deso- 
lation, though  it  should  be  so  plainly 
and  personally  told  them.  So  our 
Lord  declares,  "As  in  the  days  of 
Noah,  &c."     Matt.  24:38. 

42.  The  eflFect  of  Paul's  discourse  is 
here  stated.  It  was  another  specimen 
case.  As  with  Sergius  Paulus  and 
Elymas  at  Paphos,  the  Jew  rejects, 
and  the  Gentile  receives  the  salvation. 
Even  if,  according  to  late  critics,  the 
tftrms  "  Jews  aad  Gentiles/'  are  to  be 


omitted  in  this  verse,  this  is  still  the 
result,  as  appears  from  the  following 
verses.  The  Gentiles  were  Gentile 
proselytes.  ^  They  besought  that  these 
words  (these  doctrines,)  might  be  preach- 
ed unto  them  the  next  Sabbath.  The 
doctrine  of  faith  in  Christ,  as  the  way 
of  salvation,  would  put  the  Gentiles 
on  a  footing  with  the  Jews,  and  would 
thus  uiturally  interest  them  in  having 
it  repeated.  ^  Next.  Literally,  be- 
tween— and  by  some  understood  as  be- 
tween the  Sabbaths,  or  intervening  days 
of  worship.  But  the  usage  of  the 
Greek  authorizes  the  sense  of  our 
version.  See  vs.  44.  Observe. — 
When  the  Gospel  takes  any  proper  hold 
upon  the  heart,  there  is  a  desire 
awakened  for  its  repetition.  How 
pleasant  to  Christian  ministers  to  be 
entreated  to  preach  the  Gospel  again 
and  again. 

43.  The  congregation.  Literally, 
when  the  synagogue  was  broken  up. 
The  former  verse  may  read,  "and 
when  they  (Paul  and  Barnabas,)  were 
going  out,  &c.,  they  (the  congregation) 
besought  them,  &c."  This  verse  would 
then  refer  to  a  further  step  in  the  his- 
tory. Many,  both  of  the  Jews  and 
of  the  Gentile  proselytes,  showed  their 
earnest  interest  in  their  teaching  by 
following  them  on  their  way  from  the 
synagogue.  ^  Who  (Paul  and  Bar- 
nabas,) speaking  to  them,  persuaded 
them  to  continue  (to  abide  —  continuA 
steadfastly,)  in  the  grace  of  God  —  to 
hold  fast  to  the  Gospel  of  grace  which 
they  had  heard  and  received  with  yj; 
and  not  be  moved  by  tho  derisiona  oi 
the  opposing  Jews. 


248 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  44 


44  ^And   the   next   sabbath   day  came   almost    the  whole  city 
together  to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the  multitudes,  they  were 
filled  with  envy,  and  *»  spake  against  those  things  which 
were  spoken  by  Paul,  contradicting  and  blaspheming. 

46  Then  Paul  and  Barnabas  waxed  bold,  and  said,  ""It 
was  necessary  that  the  word  of  God  should  first  have  been 
spoken  to  you :  but  *  seeing  ye  put  it  from  you,  and  judge 
yourselves  unworthy  of  everlasting  life,  lo,  *we  turn  to  the 
Gentiles. 


q  ch. 18 

1  Pet.  4 

:6. 

i. 

Jude  10. 

r  Matt.  10:6, 

eh.  3:26 

, 

vs.  26 

Eom.  1 : 

16. 

t  Ex.  32 

10. 

Deut.  32 

:21. 

Isa.  55:5. 

Matt.  21 

:43. 

Rom.  10 

19. 

«ch.  18- 

6,  and 

28:28. 

44.  The  next  Sabbath.  According 
to  the  request  in  vs.  42,  Paul  and  Bar- 
nabas consented  to  preach  to  them 
again,  and  the  result  was  wonderful. 
The  great  mass  of  the  population  was 
moved,  and  convened  in  the  synagogue 
and  around  it,  both  Jews  and  Gentile 
proselytes  —  to  hear  the  word  of  God 
— the  Gospel  message,  as  already 
preached  to  them.  Observe.  —  The 
simplicity  of  the  Apostles'  preaching. 
They  narrated  the  story  of  the  cross 

—  expounded  the  prophecies  in  the 
light  of  the  Go.spel  history,  and  press- 
ed upon  the  hearers  their  momentous 
and  personal  interest  in  the  matter, 

45.  The  multitudes.  It  was  the  sight 
of  the  Gentiles  crowding  to  their  house 
of  prayer  to  receive  this  Gospel,  which 
offended  the  Jews.  They  said  that  the 
effect  must  be  to  put  the  Gentiles  on  a 
level  with  them,  and  lose  to  them  their 
ancient  prerogative  as  the  chosen  peo- 
ple of   God.     See  Rom.   11.     1[  Envj/ 

—  emulation  —  party  feeling.  Their 
Jewish  pride  was  wounded,  that  the 
Gentiles  were  admitted  to  an  equality 
^ith  themselves,  and  that  they  were 
eagerly  availing  themselves  of  the 
privilege.  So  it  had  been  predicted  : 
*'  I  will  provoke  you  to  jealousy  by 
them  that  are  no  (covenant)  people, 
and  by  a  foolish  nation  I  will  anger 
you,"  Hos.  2 :  23 ;  Rom.  10 :  19.  f  Spake 
against  —  contradicted.  They  disputed 
this  interpretation  and  application  of 
their  Scriptures,  if  not  the  facts  them- 
selves. And  this  they  did  in  a  spirit  of 
kicked  opposition — contradicting  not 
aaly,  but   also    blasphemina  —  reviling 


Paul    and    Barnabas,    and    profanely 
denying  Christ  as  the  Messiah. 

46.    Waxed  bold.     Rather,   Speaking 
out  freely,  said.     The  effect  of  this  de- 
cided  rejection  of  the  Gospel  by  the 
Jews  was  to  give  it  more  fully  to  the 
Gentiles.     "  The  fall  of  them    is  the 
riches  of   the  world,"    Rom.  10  :  17- 
21  ;    11  :   12.      "/if     zvas    7iecessary,^' 
(according  to  the  Divine  plan  and  di- 
rection,   Luke   24  :  47.)     The    terms 
are   more   forcibly    arranged   in    the 
Greek — "  Unto  you  it  ivas  necessary  that 
the  ivord  of  God  first  be  spoken,  but  seeing 
(since)  you  thrust  it  aivay  from  you,  and 
judge    (sentence)    yourselves    (as)  not 
worthy  of  the  eternal  life.'**     They,  by 
their  conduct,  passed  sentence    upon 
themselves,  as  unfit  to  have  i!/^e  eternal 
life    offered    in    the    Gospel.     Sinners 
who  reject  Christ,  cut  themselves  off 
from  His  salvation.     If  any  man  love 
not   so   lovely   a   being   as   the   Lord 
Jesus  Christ,  he  makes  himself  ana- 
thema—  condemns  and  curses  himself 
— denies  to  himself  the  only  hope  of 
life  eternal,   and  Eternal   Justice  can 
only  say,  let  him  be  anathema  I     Tf  Le 
we  turn.     This  is  their   open,    formal 
advertisement,    that    because    of    the 
Jews  having  openly  rejected  the  offered 
salvation,    they    (in    accordance    with 
their  commission)  icere  turning — would 
now  turn  to  the  Gentiles,  yet  not  so  as 
to    finally  abandon    the  Jews.     They 
were    charged  to   preach    to    the    Jew 
first,  but  this  only  en  their  way  to  the 
Gentiles,   (lit.,    the  nations,)  to  whom 
they    were    expressly    commissioned, 
whllQ  they  would  yet  repeat  the  Gospel 


A.  D.  44.] 


CHAP.  XIII. 


249 


47  For  so  hath  the  Lori  commanded  us,  sai/ing,  "I  49^0*"*^ '■'•'^ 
have   set  thee  to  be  a  light  of  the  Gentiles,  that  thou  i^^^e^isa. 
ehouldest  be  for  salvation  unto  the  ends  of  the  earth. 

48  And  when  the  Gentiles  heard  this,  they  were  glad  a;ch. 2:47. 
and  glorified  the  word  of  the  Lord:  ^and  as  many  as  were  EphVf/sf* 
ordained  to  eternal  life  believed. 

49  And  the  word  of  the  Lord  was  published  throughout  all  the 
region. 

50  But  the  Jews  stirred  up  the  devout  and  honourable  women, 


( 


I 


to  the  Jews  elsewhere.  A  new  "Is- 
rael" and  the  true  Israel,  succeeded  to 
the  former. 

47.  For  so— for  such — to  this  effect, 
is  their  Divine  authority  for  going  to 
whe  Gentiles,  no  matter  though  the 
Jews  should  rage.  1[  Covimanded. 
Isa.  49  :  6.  *^  I  have  set  Thee,  (the 
Messiah,  as  Simeon  applied  the  pro- 
phecy in  the  temple,  Luke  23  :  32.) 
So  Jesus  said  of  Himself,  "  I  am  the 
light  of  the  world,"  (John  8  :  12,)  and 
He  said  also  to  His  people,  ''  Ye  are 
the  light  of  the  world,"  (Matt.  5  :  14.) 
So  in  Isaiah,  "the  Servant  of  God"  is 
to  be  understood  of  the  whole  body  of 
Christ,  the  Head  and  the  members. 
•[[  A  light  of  the  Gentiles,  &c.  This  was 
the  express  call  of  Saul  at  his  conver- 
sion, "  For  he  is  a  chosen  vessel  unto 
me,  to  bear  my  name  before  the  Gen- 
tiles and  kings,  and  the  children  of 
Isra' .,"  ch.  9:15.  He  was  the  Apos- 
tle of  the  Gentiles. 

48.  Were  glad.  The  message  was 
"  glad  tidings"  to  them,  and  to  whom- 
soever the  Gospel  comes  as  glad 
tidings,  to  them  it  is  "the  Gospel," 
with  all  its  benefits.  5[  Glorified  the 
word — praised,  put  honor  upon  the 
Gospel  message,  in  contrast  with  the 
Jews  as  a  class,  who  ^^contradicted  it 
with  blasphem]/."  ^  And  as  many  as 
ivere  ordained  to  eternal  life — (not  or- 
dained themselves,  nor  disposed  them- 
selves, nor  were  inclined,  but) — were 
purjwscl)/  and  positively  appointed  unto 
eternal  life.  The  term  means,  arranged, 
ordered,  disposed,  (not  in  the  sense  of 
self-inclination,  but  of  being  ordained 
by  a  power  from  without. )  Here  the 
ordination  is  such  as  issues  in  th.eir 
Sieving,  and  it  must  be  the  Divine  or- 


dination every  where  spoken  of  in 
Scripture.  Believers  are  spoken  of  aa 
"elect,"  they  are  "predestinated"  — 
"foreordained."  And  it  is  clearly 
taught  as  a  fact,  however  it  be  account- 
ed for,  that  only  such  as  are  ordained 
to  eternal  life  do  believe.  Observe. — 
While  the  Jews  adjudged  themselves 
unworthy  of  the  eternal  life  freely  pro- 
claimed in  the  Gospel,  "  as  many  aa 
were  ordained  to  eternal  life,"  in  God'a 
eternal  purpose  and  plan,  believed. 
Observe. — (1)  This  only  accounts  for 
their  helieying  while  others  blasphemed. 
It  was  due  solely  to  God's  distinguish- 
ing grace,  which  chose  them.  (2) 
These  were  ordained  to  be  believing 
and  faithful  men,  and  "  to  go  and  bring 
forth  fruit,"  (John  15:16.)  There  is  no 
plan  for  electing  any  man,  except  for 
electing  him  unto  obedience,  and  faith, 
and  holiness.  (3)  A  man  may  inquire 
of  himself  about  his  election,  by  ask- 
ing whether  this  salvation  from  sin,  to 
which  God's  people  are  chosen,  is  go- 
ing on  within  him — whether  Jesus,  who 
is  Saviour,  is  Jesus  (Saviour)  to  him 
in  deed  and  in  truth,  saving  him  daily 
from  sin.  (4)  It  is  no  mere  accident 
that  any  believe,  or  that  some  believe 
and  others  do  not.  It  is  the  fruit  of 
Divine  love  in  the  counsels  of  eternity, 
that  any  are  led  to  embrace  Christ. 

49.  The  word  of  the  Lord — as  before, 
the  Gospel  of  Christ — was  published-^ 
urns  conveyed — circulated  throughout 
all  the  region  of  Pisidia,  in  the  neighs, 
borhood  of  Antioch.  This  was  done 
by  the  converts  as  well  as  by  Paul  and 
Barnabas. 

50.  The  devout  (lit.,  worshiping — i.e., 
the  Gentiles,  who  were,  more  or  less, 
proselytos  of  the  Jewish  religion,}  ar^d 


25a 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  45 


IT  2  Tim.  3  <n. 


»Matt.  10:  U. 
Mark  6:11. 
Luke  9  :  5. 
ch.  18:6. 
a  Matt.  5  :  12. 
John  16  :  22. 
oh.  2 :  46. 


and  the  chief  raen  of  the  city,  and  ^  raised  persecution  against 
Paul  and  Barnabas,  and  expelled  them  out  of  their  coasts 

51  ^But  they  shook  off  the  dust  of  their  feet  against 
them,  and  cam    unto  Iconium. 

52  And  the  disciples  *  were  filled  with  joy,  and  with  the 
Boly  Ghost. 


honorable — those  of  genteel  rank  in  the 
city.  Women  had  much  influence  both 
for  and  against  Christianity,  ch.  16: 
14;  17  :  2;  Phil.  4:3;  1  Cor.  7:  16. 
Their  prejudices  were  appealed  to,  and 
tbey  were  doubtless  zealous  for  their 
new  religion.  ^  Chief  ta^'v,.  Literally, 
First  v.en — of  highest  ran  a,  of  the  same 
circle  probably  with  the  women  just 
named.  The  men  were  gained  more 
easily  through  the  influence  of  the 
women,  who  were  stirred  up — incited 
by  incendiary  appeals.  Thus  they 
raised  a  persecution,  and  succeeded  in 
exciting  a  fierce  outbreak  against  Paul 
and  Barnabas,  and  expel  ed  them,  (put 
them  out, )  thrust  them  out  with  more  or 
less  violence,  out  of  their  coasts — bor- 
ders, confines.  So  the  Jews  had  treated 
our  Lord  at  Nazareth,  (Luke  4  :  2y.  j 

51.  Shook  off.  Tills  was  according  to 
our  Lord's  direction  to  the  seventy, 
Matt.  10  :  14.  It  expressed  the  utter 
rejection  of  those  who  thus  rejected 
the  Gospel  of  Christ.  They  signified 
by  this  symbolical  act  the  entire  rid- 
dance they  would  have  of  such  wicked 
rejecters  of  Christ,  that  they  would 
own  no  fellowship  with  them,  and 
would  not  allow  even  the  dust  of  their 
city  to  remain  on  thoir  feet.  This  ex- 
pressed somewhat  like  washing  the 
hands  of  a  wicked  deed,  or  shaking 
the  raiment.  ^  Against  them — for  a 
testimony  against  them,  Luke  9:5 
^  Iconium.  A  famous  city  forty-five 
miles  southeast  of  Antioch,  at  the  foot 
of  Mount  Taurus,  and  the  capital  of 
Lycajjnia,  according  to  Strabo.  It  is 
now  called  Koniyeh,  and  has  about 
thirty  thousand  inhabitants. 

52.  The  Disciples — at  Antioch,  not- 
withstanding all  this  opposition  of  evil 
men  and  the  consequent  departure  of 
their  teachers,  were  filled  ioithjoy{hy  the 
special  Divine  energy,)  and  with  the 
Holy  Ghost,  [joy  of,  or  joy  in  the  Holy 
SL'ostJ  supernatural  ele  atiou  of  m-ud  j 


and  perhaps  a.*3  with  miraculous  gifts. 
Note.  — ( 1  )The  preaching  of  the  cross  is 
to  them  that  perish  foolishness,  but  to 
them  that  are  saved,  it  is  the  power  of 
God.  (2)  The  power  of  the  Gospel 
often  appeared  in  the  early  Church, 
filling  the  souls  of  the  Disciples  witti 
triumphant  and  pious  joy  in  the  midst 
of  adversities.  (3)  The  communion  of 
saints  and  of  the  Holy  Ghost  was  more 
than  a  compensation  for  the  loss  of 
mere  natural  communion.  (4)  We  find 
the  Sabbath  observance  all  along  no- 
ted, as  not  abrogated,  vss.  14,  42 ;  ch. 
13:27,44;  16:13;  17:2;  18:4. 

CHAPTER    XIV. 

This  chapter  continues  the  narrative 
of  this  first  missionary  journey,  as  ex- 
tended into  Asia  Minor — their  perse- 
cutions and  flight  from  place  to  place, 
preaching  the  Gospel  at  Iconium,  Ly- 
caonia,  Lystra,  Derbe,  —  their  return 
—  organizing  Churches  where  they 
had  preached — and  their  arrival  again 
at  Antioch  in  Syria,  with  their  report 
of  their  mission  to  the  Church  which 
sent  them. 

This  report  shows  that  as  the  result 
of  this  tour  a  farther  step  has  been 
taken  in  the  progress  of  the  kingdom 
of  Christ — a  step  which  they  designate 
as  the  OPENING  of  the  door  of  faith 
UNTO  the  Gentiles  by  God,  vs.  27. 
Prior  to  this  tour,  the  converts  from 
the  Gentiles  had  been  chiefly  prose- 
lytes to  Judaism.  But  now  the  con- 
verts were  for  the  most  part  from  gross 
idolatry.  The  Jews  still  persecute  the 
missionaries.  At  Lystra  we  shall  see 
the  first  outbreak  of  the  riotous  perse- 
cutions from  which  they  so  much  suf- 
fered in  after  times,  and  we  shall  note 
also  their  mode  of  argument  with 
ignorant  idolaters.  All  along  is  ful- 
filled cur  Lord's  forewarning,  Joh« 
16:2.     See  Rom.  9:  S. 


L  D.  44.1 


CHAP.  XIV. 


251 


CHAPTER    XIV. 

1  And  it  came  to  pass  in  Iconium,  that  they  went  both  together 
mto  the  synagogue  of  the  Jews,  and  so  spake,  that  a  great  multitude 
both  of  the  Jews  and  also  of  the  Greeks  believed. 

2  But  the  unbelieving  Jews  stirred  up  the  Gentiles,  and  made 
their  minds  evil  affected  against  the  brethren. 

3  Long  time  therefore  abode  they  speaking  boldly  in 

the  Lord,  "which  gave  testimony  unto  the  word  of  his  He^"":*?'*' 
grace,  and  granted  signs  and  wonders  to  be  done  by  their 
hands. 


1.  Both  together.  Though  Paul  was 
BO  prominent,  they  are  mentioned  as 
laboring  together.  Our  Lord  sent  the 
Beventy,  two  and  iivo,  and  amidst  such 
oppositions  their  joint  testimony  was 
needed.  They  were  yet  availing  them- 
selves of  the  Jewish  synagogues  for 
access  to  the  people.  T  So  spake. 
Literally,  thus,  so  that.  In  such  a 
manner,  as  that  this  was  the  result. 
Not  as  though  their  speaking  had  any 
power  in  itself  to  convert  the  hearers, 
but  this  was  the  result  which  was  also 
appropriate  to  their  mode  of  preaching. 
They  so  spake  the  truth  in  Christ — the 
earnest  conviction  and  feeling  of  their 
own  souls,  and  the  appeals  and  warn- 
ings of  the  Gospel — as  that  the  fitting 
result  was  the  believing  of  so  many 
and  of  such.  Observe. — (1)  Perse- 
cution bound  these  ministers  together 
and  increased  their  power  (2)  Though 
God  uses  human  means,  He  blesses 
only  the  truth ;  and  only  the  earnest, 
faithful,  fitting  presentation  of  the 
truth  in  Christ  can  properly  expect  a 
blessing.  (3)  Yet  God  does  not  so 
bind  Himself  to  the  means,  as  always 
to  give  faithful  ministers  a  number  of 
converts  in  exact  proportion  to  their 
faithfulness.  (4)  How  often  "  a  great 
multitude"  are  brought  to  salvation 
where  no  other  means  are  used  than 
have  been  long  employed  without  any 
visible  effect.  John  3:8.  ^  Greeks. 
Though  the  Jews  had  reviled  in  Anti- 
och  of  Pisidia,  and  would  revile  here 
also,  yet  this  persevering  and  faithful 
preaching  was  blessed,  and  both  Jews 
and  Gentiles  were  gathered  in.  These 
were  Gentiles,  who  may  or   may  not 


have  been  proselytes,  since  we  know 
from  the  classics  that  the  heathen 
('  Greeks )  attended  the  synagogues. 
Observe. — What  encouragement  is 
here  to  perseverance  in  Christian  du- 
ty, and  especially  in  ministerial  labors, 
having  long  patience  for  the  blessing, 
if  not  in  one  place  yet  in  another.  See 
vs.  3.     Jas.  5 :  7,  8. 

2.  Unbelieving  Jeivs.  These  were 
vexed  doubtless  by  the  factthat  so  many 
of  their  own  people  believed.  They  stir- 
red up  [excited  and  embittered)  the  mi?ids 
of  the  Gentiles.  Literally,  {the  nations^ 
not  the  same  term  as  "Greeks,"  in 
vs.  1.)  The  term  "  made  evil  affected,'* 
means  literally,  made  bad,  evil,  hostile. 
This  they  did,  doubtless,  by  exciting 
their  prejudices  and  misrepresenting 
the  kingdom  of  Christ,  as  at  Antioch 
with  the  Gentile  women,  ch.  13  :  50. 
This  verse  may  be  regarded  as  a  pa- 
renthesis. 

3.  Long  time  therefore.  Long  time 
accordingly.  This  verse  connects  with 
vs.  1,  or  it  may  be  understood  as  con- 
necting with  vss.  1  and  2.  Because  of 
this  success,  (vs.  1,)  and  this  opposition, 
(vs.  2,)  in  all  the  circumstances — they 
abode — spent  (the  time,)  speaking  bold- 
ly— using  freedom  of  speech — not  daunt- 
ed by  the  opposition,  and  trusting  in 
(upon)  the  Lord.  It  was  their  reliance 
on  Christ,  and  their  conscientious, 
earnest  service  of  Him,  as  well  as  His 
miracles  wrought  by  them,  which  gave 
them  so  much  courage.  ^  Which  gave. 
That  is,  who  (the  Lord  Jesus  Christ) 
testified  (or  gate  testimony,)  to  the  word 
of  I  [is  grace-to  His  gracious  message  do- 
livered  by  them.    ^  And  ^ran/ei —ratk- 


252 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  44 

and  part 


4  But  the  multitude  of  the  city  was  divided 
held  with  the  Jews,  and  part  with  the  ^apostles. 

5  And  when  there  was  an  assault  made  both  of  the 
Gentiles,  and  also  of  the  Jews  with  their  rulers,  "to  use 
them  despitefully,  and  to  stone  them, 

6  They  were  ware  of  it,  and  "^fled  unto  Lystra  and 
Derbe,  cities  of  Lycaonia,  and  unto  the  region  that  lietb. 

round  about. 


dMalt.  10:23. 


er,  granting — by  granting  that  signs 
and  wonders  be  done  by  their  hands. 
Thus  the  Lord  testified  by  giving  them 
the  power,  instrumentally,  of  working 
miracles.  See  Heb,  2:2,  "God  also 
bearing  them  witness  both  with 
signs  and  wonders."  *^  Signs.  This  is 
one  of  the  four  terms  used  commonly 
in  the  New  Testament  for  miracles, 
which  are  signs,  i.  e.  of  the  Divine 
presence.  ^  Wonders— prodigies.  Such 
wondrous  works  as  could  not  be 
wrought  by  human  power, 

4.  But  the  multifMde.  The  populace, 
who  were  Gentiles,  was  divided,  (in  a 
schism,  as  the  term  is, )  and  some  were 
with  the  Jeics,  (who,  as  a  class,  were 
opposers)  and  others  loith  the  Apostles — 
that  is,  with  the  Apostles  as  a  class, 
as  much  as  to  say,  some  took  sides  with 
the  Jewish  interest,  and  some  with 
the  Apostles.  Though  Barnabas  is 
no  where  called  an  Apostle,  they  may 
be  spoken  of  here  together  by  this 
term  in  the  sense  of  missionaries — 
persoDS  sent,  commissioned,  as  the 
term  means.  Our  Lord  himself  in 
this  sense  is  called  "the  Apostle  of 
our  profession."     Heb.  3:1. 

5.  An  assault.  Not  an  actual  out- 
break, as  would  seem,  but  a  determin- 
ed attempt  or  impulse,  involving  both 
Gentiles  and  Jews,  in  concert  with  the 
rulers  of  the  Jews,  who  had  taken 
such  a  leading  part  in  the  persecution 
and  crucifixion  of  Christ — not  here  of 
course  the  Sanhedrim,  but  the  rulers 
of  the  synagogues  and  elders  of  the 
people,  consisting  of  the  heads  of  fam- 
ilies and  elders,  which  the  Jews  always 
recognized  according  to  their  ancient 
constitution;  or,  as  some  suppose,  the 
magistrates  of  the  town,  who  were 
Eomar    officials,  and  whose   business 


it  was  rather  to  keep  the  peace ;  or 
most  probably  both  Jewish  and  Gen- 
tile dignitaries.  ^  To  use  them  despite- 
fully — to  load  them  with  insult,  and  to 
stone  them — as  the  ultimate  intent  of 
putting  them  out  of  the  way.  The 
Jews  may  have  urged  this  as  they  ac- 
cused the  missionaries  of  blasphemy. 
Paul  says,  "  Once  was  I  stoned,"  which 
is  the  instance  at  Lystra,  recorded  in 
vs.  19.  Here  he  escaped,  else  it  would 
have  been  iivice. 

6.  Ware  of  it.  This  may  mean  when 
they  had  considered  it,  see  ch.  12  :  12, 
or  ivhen  they  understood  it — what  was 
going  on,  ^  Fled,  as  before,  and  ac- 
cording to  the  Divine  direction.  Christ 
said  to  His  seventy  missionaries,  "If 
they  persecute  you  in  one  city,  flee  to 
another"— (Matt.  10  :  23,)— so  that 
their  usefulness  might  not  be  needlessly 
cut  short  by  an  untimely  death  which 
could  be  avoided.  T  Lystra  and  Derbe. 
Unto  the  cities  of  Lycaonia,  [viz.)  Lys- 
tra and  Derbe.  The  former  was  prob- 
ably twenty  miles  south  of  Iconium, 
and  Derbe  east  of  this  about  the  same 
distance.  Their  exact  sites  are  not 
positively  identified.  There  are  ruins 
of  about  forty  Christian  churches  on 
the  north  side  of  the  Black  Mountain, 
at  a  place  called  by  the  Turks  "  the 
thousand  and  one  churches,"  which 
the  most  recent  travelers  take  to  be 
the  site  of  one  or  other  of  these  cities. 
The  fugitive  missionaries  went  not  only 
to  these  two  cities,  but  to  their  vicin- 
ities—  '■'■the  region  that  lieth  round 
about.^'  ^  A7id  there — throughout  that 
part  of  the  province  of  Lycaonia,  they 
preached  the  Gospel.  Literally,  they 
icere  evangelizing — proclaiming  the  good 
news,  occupying  thus  some  length  of 
time. 


A.  D.  44] 


CHAP.  XIV. 


253 


7  And  there  they  preached  the  gospel. 

8  Tf  ^And  there  sat  a  certain  man  at  L^Btra,  impotent  •"^*  •*' 
in  his  feet,  being  a  cripple  from  his  mother^s  womb,  who 
never  had  walked  : 

9  The  same  heard  Paul  speak;  who  stedfastly  beholding 

him,  and  ^perceiving  that  he  had  faith  to  be  healed,  ind*";28'/^'. 

10  Said  with  a  loud  voice,  « Stand  upright  on  thy  feet,  sn^-'^^'^e.' 
And  he  leaped  and  walked. 

11  And  when  the  people  saw  what  Paul  had  done,  they  lifted  up 


8.  At  Lystra  the  missionaries  en- 
countered the  grossest  supertitions  and 
idolatries  of  the  heathen.  It  was  evi- 
dently a  wild,  uncultivated  district,  sit- 
ting in  the  region  and,  shadow  of  death. 
A  certain  man  at  Lystra,  impotent  in 
his  feet,  sat  (probably  in  the  forum 
or  market-place,  or  temple-gate,  ch. 
3:1,  as  is  still  the  custom  at  the 
East,)  a  cripple  from  his  mother's  womb  ; 
and  to  lay  stress  upon  the  fact  that  he 
was  born  so,  and  hence  regarded  as 
incurable — it  is  added,  who  never  walk- 
ed. Observe. — The  crippled  and 
blind  from  birth,  who  were  numerous 
at  the  East,  were  impressive  pictures 
of  our  native  depravity  and  disability. 
To  heal  such  was  confessed  to  be  a 
Divine  operation. 

9.  The  same.  Literally,  this  one  (the 
cripple,)  toas  listening  as  Paul  discours- 
ed— who  (Paul)  gazing  at  him,  (fixing 
his  eyes  intently  upon  him,)  see  ch.  13  : 
9,  note — seeing  that  he  possesses  faith  of 
being  healed — that  is,  such  faith  as  our 
Lord  called  for  when  he  asked  the 
blind  man,  Matt.  9 :  28,  "Believe  ye  that 
I  am  able  to  do  this?"  or  Martha, 
"Believest  thou  this,"  John  11;  or 
the  impotent  man  at  the  pool  of  Be- 
thesda,  "Wilt  thou  be  made  whole," 
(.John  5:6,)  and  when  He  said, 
"According  to  thy  faith  be  it  unto 
thee."  Observe. — Our  Lord  never 
complained  of  men's  excessive  confi- 
dence or  extravagant  expectation,  but 
only  of  their  fearfulness  and  doubts, 
(Matt.  8  :  26. )  And  so  His  ministers, 
who  are  missionaries  like  Him  to  the 
wretched  and  lost,  will  not  discourage 
any  such  confidence.  He  never  be- 
trays any  trust  reposed  in  Him,  and 
whoever  is  seen  to  have  a  faith  of  be- 
mg  healed  by  Ckrist'e  powt:  and  grace 

22 


as  proclaimed  in  the  Gospel,  will  sure- 
ly find  healing  and  salvation.  The 
faith  is  already  the  gift  of  God,  ( Eph. 
2  :  8.)  Faith  in  Christ  will  show 
itself  in  the  conduct.  It  xvorks^  &c. 
'^Said  ivith  aloud  uotce,above  the  tone  in 
which  he  was  before  speaking,  probably 
to  call  public  attention  to  the  miracle. 
These  wondrous  works  were  not  done 
in  a  corner,  like  the  tricks  of  jugglers, 
but  were  open,  and  invited  attention 
and  examination.  ^  Stand  upright. 
Though  the  Apostle  makes  here  no 
mention  of  the  name  of  Christ  as  that 
by  which  the  miracle  was  wrought, 
such  a  recognition  is  implied  in  the 
previous  clause,  where  the  faith  of  be- 
ing healed  was  a  faitlx  in  Christ,  whom 
the  missionaries  preached  as  the  only 
name  by  which  healing  could  be  given. 
^  Upright — straight.  It  was  at  once  a 
perfect  cure,  and  in  this  it  was  distin- 
guished from  all  medical  cures,  which 
at  best  must  be  very  slow  and  gradual. 
T[  Leaped  and  icalked.  Literally,  sprang 
up  and  walked  about  with  all  freedom, 
and  in  perfect  use  of  his  limbs.  He  who 
never  had  walked,  leaped — springing  up 
in  a  single  leap,  from  his  life-long  disa- 
bility, and  walked  about  as  if  he  nevei 
was  crippled.  Probably  like  the  sim- 
ilar case  at  the  temple  gate,  under  Pe- 
ter and  John,  he  walked,  and  leaped, 
and  praised  God.  Observe. — It  waa 
probably  on  his  first  visit  to  Lystra  that 
Timothy  was  converted,  since  on  Paul's 
second  visit,  a  year  or  two  after,  (ch. 
16  :  1,)  he  found  him  already  a  Chris- 
tian. 

11.  The  people.  The  crowds,  (the 
promiscuous  multitude,)  seeing  what 
Paul  had  done,  (healing  the  crip- 
ple) lifted  up  their  voice  (shouted  out) 
in  Lycaonic,  (language,)  which  is  sup- 


K54 


THE  ACTS  OF  THE  APOSTLES. 


[A.  B.  45. 


L'^'e.^'^'"*'"*  their  voices,  saying  in  the  speech  of  Lyeaonia,  ''The  gods 
are  come  down  to  us  in  the  likeness  of  men. 
12  And    they  called  Barnabas,  Jupiter;    and  Paul,   Mercurius, 
because  he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter,  which  was  before  their 
Dan.  2: 46.      ^.j^y^  brought   oxcu  aud    garlands   unto   the   gates,  *and 

would  have  done  sacrifice  with  the  people. 

14  Which  when  the  apostles,  Barnabas  and  Paul,  heard 


posed  to  have  been  a  corrupt  Greek. 
This  fact  of  their  shouting  in  their 
rude  dialect  is  mentioned  as  showing 
that  the  missionaries  could  not  have 
understood  the  people,  nor  have  known 
what  they  proposed  to  do  till  they  were 
ready  with  the  sacrifice,  ^  The  gods. 
Tne  heathen  believed  that  their  divin- 
itio?,  as  Jupiter,  Mercury,  &c.,  some- 
times visited  the  earth,  and  the  people 
of  this  district  had  a  tradition  that 
these  two  gods,  Jupiter  and  Mercury, 
wandered  in  the  neighboring  province 
of  Phrygia  and  visited  men,  who  en- 
tertained them.  It  was,  therefore,  only 
a  heathen  way  of  expressing  the  convic- 
tion that  their  miraculous  work  was  su- 
pernatural. Observe. — (l)That  which 
was  a  superstitious  belief  in  Lycaonia 
became  a  blessed  reality  in  Bethlehem. 
(2)  Such  a  tradition  expressed  the 
longings  of  the  human  mind  after  a 
personal  manifestation  of  God  ;  and  it 
was  the  trace  of  a  prevailing  belief 
that  God  would  come  down  to  us  in 
the  likeuess  of  man.  (3)  The  Lycaonic 
beiug  the  native  language  and  the 
Greek  an  acquired  tongue,  they  nat- 
urally give  expression  to  their  pro- 
found amazement  in  the  former. 

12.  Jupiter.  This  god  was  worship- 
ed among  the  heathen  as  the  supreme 
leader  and  head  of  the  gods.  Barna- 
bas may  have  had  this  name  because 
of  some  advantage  in  personal  appear- 
ance, as  Paul  declares  of  himself  that 
his  awn  bodily  presence  was  accounted 
weak.  (2  Cor.  10:  1,  10.)  ^  Paul— 
Mercunus.  A  reason  is  here  given  for 
this  distinction,"  because  he  was  the  chief 
speaker,"  or  led  in  discourse.  Mercury 
was  worshiped  as  the  god  of  elo- 
quence, and  he  was  the  attendant  of 
Jupiter  as  spokesn?an,  aid  small  and 
Blunder  in  form. 


13.  Then.  At  once  those  heathen 
proceed  to  pay  superstitious  homage  to 
the  missionaries,  whom  they  took  to  be 
gods.  ^  The  priest  of  Jupiter.  Jupi- 
ter is  here  spoken  of  as  before  their  city. 
So  it  was  customary  to  locate  their 
gods  where  their  temples  stood.  And 
so  it  was  Jupiter  "  Propylus,"  or  be- 
fore the  gates,  Jupiter  Capitolinus,  &c. 
T[  Brought  oxen,  &c. — Bullocks,  and  gar- 
lands (wreaths  of  flowers)  to  adorn  the 
victims,  altars,  priests,  &c.  ^  To  the 
gates,  perhaps  of  the  city  where  the  tem- 
ple stood,  and  whither  they  would  natu 
rally  resort  to  do  sacrifice.  Some  have 
supposed  it  to  be  the  gates  of  the 
house  in  which  the  missionaries  were 
then  sojourning.  But  that  would  rath- 
er have  been  spoken  of  as  the  gate, 
than  the  gates.  And  it  would  seem 
from  the  next  verse  that  the  missiona- 
ries were  not  present,  and  the  prepa- 
ration may  have  been  making  at  the 
city  gates,  and  at  the  heathen  temple 
of  Jupiter,  possibly  with  the  view  of 
bringing  the  missionaries  thither.  Ob- 
serve.— Such  is  the  idolatrous  practice 
of  the  Romish  religion,  ofi'ering  sacri- 
fice to  the  Virgin  Mary,  and  paying 
divine  powers  to  the  Pope.  We  learn 
here  what  these  Apostolic  men  would 
have  thought  and  said  of  such  idola- 
trous rites.  \  Would.  The  terras 
read,  tvished  to  sacrifice,  and  the  words 
with  the  people,  (crowds)  are  connected 
more  directly  with  the  former  clause, 
meaning  simply  that  the  people  ac- 
companied, or  joined  in  the  matter. 

14.  The  Apostles.  Clemens  Alexan- 
drinus  twice  calls  Barnabas  an  Apos- 
tle, but  elsewhere  the  "Apostolic  Bar- 
nabas," adding,  "for  he  Avas  one  of 
the  seventy,  and  a  fellow  laborer  with 
Paul."  This  shows  the  sense  in  which 
he  called  him  an  Apostle.     See  vs.  o 


A.  D.  45.] 


CHAP.  XIV. 


255 


of,  *  \\iQ^  rent  their  clothes,  and  ran  in  among  the  people, 
crying  out, 

15  And  saying,  Sirs,  'why  do  ye  these  things?  ™We 
also  are  men  of  like  passions  with  you,  and  preach  unto 
you  that  ye  should  turn  from  '  these  vanities  **  unto  the 
living  God,  p  which  made  heaven,  and  earth,  and  the  sea, 
and  all  things  that  are  therein  : 

16  "» Who  in  times  past  suffered  all  nations  to  walk  in 
their  own  ways. 

17  'Nevertheless  he  left  not  himself  without  witness,  in 
that  he  did  good,  and  'gave  us  rain  from  heaven,  and 
fruitful  seasons,  filling  our  hearts  with  food  and  gludness. 


)k  Matt.  26:65. 
Zch.  10:26. 
m  James  5 :  IT. 
E«v.  19  •  10. 
n  1  Sam.  12:21 
1  Kings  16 :  IS,. 
Jer.  14 :  22. 
Amos  I  :  4. 
1  Cor.  8:4. 

0  1  Tiiess.  1:8> 
p  Gen.  1 :  1. 
Ps.33:6,  aad 

14fi:6. 

Est.  U:7. 
5  P».  81 :  12. 
ch.  17:30. 

1  Pet.  4:3. 
rch.  17:27. 
Eom.  1:20. 
«  Lev.  26 : 4. 
Deut.  11:  14, 
and  28: 12. 
Job  5  :  10. 

Ps.  65 :  10,  &  6S 
9,  and  147:8. 
Jer.  14:22. 
Matt.  5 :  45. 


and  note.  They  had  not  been  aware 
of  what  was  doing,  but  xohen  they  heard, 
probably  by  the  report  of  some  one 
who  had  seen  these  preparations  at 
the  gates  —  they  rent  their  clothes. 
Among  Orientals  this  is  a  common 
mode  of  expressing  grief  or  abhor- 
rence, as  at  blasphemy.  Matt.  26  :  65. 
The  Jews  rent  their  garments  from  the 
neck  down  in  front  toward  the  waist. 
^  Ran  in.  Sprang  in  among  the  crowd. 
It  may  read,  they  rushed  forth  into  the 
crowd. 

15.  Of  like  passions.  They  pro- 
tested vehemently  against  such  an  idol- 
atrous act,  declaring  that  it  was  utter- 
ly without  reason — that  they,  instead 
of  being  gods,  as  they  supposed,  were 
also  (like  themselves)  men  of  like  feel- 
ings, of  the  same  nature  as  they,  the 
same  human  infirmities,  mortal,  &c. 
^  And  preach.  Literally,  evangelizing 
you — proclaiming  to  you  as  glad  ti- 
dings, to  turn.  The  Gospel  command 
to  repentance  is  full  of  grace  and  love, 
and  is  to  be  received  as  glad  tidings, 
because  i4;  calls  us  to  turn  from  all 
that  is  vain,  and  false,  and  ruinous,  to 
God,  the  source  of  all  good,  f  These 
vanities,  these  emptinesses,  nullities.  So 
the  Hebrews  called  the  idol  gods  of 
the  heathen  "nonentities,"  and  Jeho- 
vah they  called  He,  a  living  personal 
being.  ^  The  living  God,  in  contrast 
with  these  lifeless  idols.  The  idols 
were  powerless  to  help  or  save.  (See 
Isaiah  44:  9.)  Jehovah  is  the  Crea- 
tor of  the  universe,  and  is  the  only 
propor   olyect  of    religious    "worship. 


Observe. — Arguing  with  the  heathen, 
Paul  reasons  first  from  great  principles 
of  natural  religion,  and  thus,  as  Gro- 
tius  has  remarked,  he  sets  an  exam- 
ple to  missionaries  among  the  heathen 
to  adapt  their  reasonings  to  their  hear- 
ers,     (See  at  Athens,  ch.  17  :  24,  &c.) 

16.  Who — Jehovah — in  times  past. 
Lit.,  In  generations  gone  by,  permitted 
all  the  nations  (Gentiles)  to  walk  in 
their  oivn  ways;  i.  e.,  left  them  alone 
to  their  natural  blindness,  because,  as 
Paul  shows  in  the  Romans,  (1  :  23,) 
they  deserted  Him.  God  never  sanc- 
tioned the  natural  depravities  of  the 
heathen,  but  He  suffered  them  to  go 
on  without  a  written  revelation,  and 
without  the  special  restraints  of  His 
published  law.  Paul  elsewhere  says, 
"  The  times  of  this  ignorance  God 
winked  at,"  ch.  17  :  30,  in  this  sense. 

17.  Nevertheless.  Although,  indeed, 
they  had  no  excuse  for  not  knowing 
God,  as  Paul  has  clearly  shown  in 
Rom  1  :  19,  &c.  ![  He  left  not  himself 
unwitnessed — untestified  to.  "For  the 
invisible  things  of  God  from  the  crea- 
tion of  the  world  are  clearly  seen,  be- 
ing understood  by  the  things  that  are 
made,  even  his  eternal  power  and  God- 
head, so  that  they  are  without  excuse." 
Rom.  1  :  20.  1  In  that  He  did  good. 
Lit.,  Doing  good,  in  His  common  provi- 
dential bounties,  and  particularly  giv- 
ing us  rains  from  heaven.  As  we  learn 
from  Strabo  that  there  was  the  great- 
est scarcity  of  water  in  that  district, 
rains  were  held  as  special  instances  of 
Divine  favor.     The  more  correct  read 


fi66 


THE  ACTS  OF  THE  APOSTLES. 


[A.I>.  45. 


ft  2  Cor.  11 :  25. 
2  Tim.  3  :  11. 


18  And  with  these  sayings  scarce  restrained  they  the  people,  that 
they  had  not  done  sacrifice  unto  them. 

.13:45.  iQ  ^  *  And   there    came    thither    certain   Jews   from 

Antioch  and  Iconium,  who  persuaded  the  people,  *and 
having  stoned  Paul,  drew  Mm  out  of  the  city,  supposing 
he  had  been  dead. 

20  Howbeit,  as  the  disciples  stood  round  about  him,  he  rose  up, 
and  came  into  the  city :  and  the  next  day  he  departed  with  Bai-iiabaa 
to  Derbe. 

21  And   when    they   had    preached   the    gospel   to    that    city, 


ing  is,  ^^ giving  you,''^  &c.  \  Fruitful 
—fruit-hearing  seasons,  filling  {our)  your 
hearts  with  food  and  gladness.  Observe. 
— Even  to  the  heathen  the  common 
bounties  of  God's  hand  ought  to  be  the 
sufficient  proofs  of  His  existence,  and 
ought  to  win  to  the  acknowledgment  of 
Him.  What  must  be  thought  of  those 
in  Christian  lands,  who  enjoy  all  these 
mercies,  and  all  the  means  of  grace, 
and  yet  in  effect  deny  the  very  being  of 
God — "without  God  in  the  world." 

18.  And  with  these  sayings.  Lit., 
Saying  these  things  they  scarcely — with 
difficulty  —  restrained  the  crowds  that 
they  did  not  sacrifice  to  them.  There 
was  no  synagogue  at  Lystra,  and  the 
people  were  given  up  to  superstitions. 

19.  They  came  thither.  Lit.,  Came 
upon  (them,)  with  hostile  intent  — 
Jews.  The  Jews,  in  every  instance 
except  two,  stirred  up  the  persecutions 
which  Paul  suffered.  These  Jews  came 
from  Antioch  and  Iconium,  and  were 
probably  some  of  those  very  persecu- 
tors who  lately  drove  them  out  of  those 
cities.  Of  course,  they  gave  exagger- 
ated accounts  of  all  that  had  occurred 
with  them,  and  crowds  of  cities  are 
moved  commonly  by  what  is  done  in 
other  cities,  to  do  likewise.  ][  Who 
persuaded  the  people — the  crowds — the 
populace ;  and  having  stoned  Paul. 
The  Jews  probably  accused  them  of 
blasphemy  against  the  heathen  gods 
whom  they  called  ^'■vanities''' — nonen- 
tities, and  by  such  arts  as  they  had 
found  successful  in  their  own  cities, 
chey  were  allowed  to  stone  him,  the 
heathen  joining  them.  ^  Drew  him. 
Rather,  dragged  him  violently  out  of  the 
tUjf.     The  Greeks  sometimes  dragged 


the  bodies  of  criminals  through  the 
streets  and  cast  them  out  of  the  city, 
as  unworthy  of  bursal.  This  was  douo 
to  Paul  as  the  leader.  This  is  the  in- 
stance to  which  he  refers,  "  Once  was 
I  stoned,''  2  Cor.  11  :  25  ;  2  Tim.  3  : 
11.  Observe. — How  fickle  is  the  pop- 
ular feeling,  and  how  unreliable  in  the 
cause  of  Christ.  How  heathen  treach- 
ery, that  would  one  moment  almost 
deify  the  missiona'ry,  may  the  next 
moment  be  led  to  put  him  to  death, 
as  with  the  martyred  missionaries  at 
Cawnpore ! 

20.  Hoivbeit  —  but.  "Persecuted 
but  not  forsaken,  cast  down  but  not 
destroyed."  The  disciples,  the  converts 
at  Lystra,  having  stood  round  about  him, 
— lit.,  having  encircled  him,  (as  he  was 
cast  out  for  dead,)  anxious  to  see  what 
was  his  condition,  and  to  bury  him  if 
he  were  indeed  dead.  ^  lie  rose  up, 
some  think  by  miraculous  restoration, 
and  this  would  seem  necessary,  at 
least,  to  account  for  his  so  promptly 
returning  to  the  city  and  the  next  day 
going  on  his  journey.  It  has  been 
suggested  that  this  may  have  been  the 
time  of  Paul's  trance,  (2  Cor.  12  :  1-4.) 
\  ^yith  Barnabas.  Barnabas  escaped, 
not  by  any  wicked  compromise,  else 
Paul  would  not  so  at  once  have  joined 
him  in  the  mission  again,  \  To  Derbe. 
See  vs.  6,  note.  A  recent  traveler, 
Hamilton,  has  found  the  site,  as  he 
thinks,  at  a  place  called  DivU,  east  of 
Caraman,  and  Lystra  at  Ben  Bir  Kil- 
isseh,  on  the  direct  road  from  Derbe 
to  Iconium. 

21.  Preached.  Lit.,  Evangelized— ' 
published  the  good  news.  ^[  Taught. 
Lit.,  DiscipUd.    This  is  the  term  used ia 


A.  D.  45.] 


CHAP.  XIV. 


267 


■and  fhad  tauglit  many,  they  returned  again  to 
and  to  Iconium,  and  Antioch, 


TiV'ifrq     «**tt.  28:19. 

ijy^ira,  T<;r.  yiad 

m'tde  m-tny 
dis':ii>les. 

22  Confirming  the  souls  of  the  disciples,  a?i<rZ  ^  exhorting  l^a'-S-'Il' 
them  to  continue  in  the  faith,  and  that  ^we  must  through  and^Vial'^^' 

Luke  L'2  :  28,  29. 
Rom.  8: 17. 


much  tribulation  enter  into  the  kingdom  of  God. 

23  And  when  they  had  ^ordained  them  elders  in  every  aJdslLl"'*' 
church,  and  had  prayed   with   fasting,   they  commended  "'^*^-^  =  ^• 
them  to  the  Lord,  on  whom  they  believed. 


our  Lord's  commission,  Matt.  28:  19, 
*'  Teach  all  nations" — "  Make  disciples 
of  all  nations,  baptizing  them."  This, 
of  course,  refers  to  gathering  them  into 
B  Church,  as  a  body  of  professing  dis- 
ciples. If  Returned — -turned  back.  Their 
labors  in  Derbe  are  only  spoken  of  in 
the  general,  and  probably  few  persecu- 
tions befell  them  there.  ^  Lystra,  &c. 
The  wonder  is  that  after  such  severe 
hostilities  had  sprung  up  against  them 
in  these  cities  of  Pisidia,  they  should 
have  returned  thither  so  soon.  It  is  a 
striking  coincidence  that  Paul,  in  re- 
ferring to  his  sufferings,  mentions  only 
these  three  cities  and  not  Derbe,  (2 
Tim.  3  :  11,)  though  elsewhere  Derbe 
and  Lystra  are  mentioned  by  him  to- 
gether. The  reason  is,  that  in  Derbe 
he  seems  not  to  have  encountered 
persecution,  as  in  the  other  named 
cities.  Observe. — Derbe  was  the  ex- 
trem£  limit  eastward  of  Paul's  first 
missionary  journey. 

22.  Confirming  —  strengthening,  as 
only  spiritual  instruction  and  Christian 
consolation  could  strengthen  their 
Bouls.  The  reference  is  not  to  any  re- 
ligious rite,  but  to  the  doctrine  and 
exhortation  which  follow.  Their  in- 
terest in  these  newly  gathered  Church- 
es led  them  to  face  all  the  dangers  of 
a  return  thither,  in  order  to  fortify 
them  against  discouragements  or  temp- 
tations to  give  up  their  faith.  ^  They 
exhorted  them  to  continue  —  to  abide 
in — the  Gospel  faith,  which  they  had 
lately  professed;  and  they  also  exhort- 
ed them  that  through  many  tribulations 
it  is  necessary  (according  to  the  Divine 
plan)  that  we  enter  into  the  kingdom  of 
God.  This  is  a  doctrine  applicable  to 
all  ages  of  the  Church,  and  agrees  with 
the  Apostle's  7ision,  (Rsy.  7  :  14,) 
22* 


"  These  are  they  who  came  out  of  the 
great  tribulation."  As  these  had  en- 
tered the  visible  kingdom,  the  Church 
on  earth,  the  reference  here  must  be 
to  the  invisible  kingdom  in  heaven. 

23.  Ordained  them.  Ordained  to  (or 
for)  them — the  Churches.  These  Ap- 
ostolic missionaries  not  only  gathered 
the  disciples  into  separate  bands  for 
the  enjoyment  of  the  ordinances,  but 
they  took  care  to  furnish  them  a  reg- 
ular Church  organization,  by  the  or- 
daining of  elders  in  every  Church. 
The  term  here  used  means  originally, 
to  vote  by  stretching  out  the  hand,  and 
so  some  of  the  Reformed  commentators, 
as  Erasmus  and  Beza,  render  it  "cre- 
ated by  votes."  But  the  word  came 
to  be  used  for  any  kind  of  appoint- 
ment, ch.  10:  41.  And  here,  as  it  ia 
plainly  the  act  of  the  Apostles,  it 
could  not  have  been  their  voting  that  is 
here  referred  to.  Much  less  is  there  any 
ground  for  Jerome's  rendering,  "  when 
they  had  laid  hands  on  elders."  Al- 
ford  has  taken  the  right  view.  "  The 
Apostles  ordained  the  presbyters  whom 
the  Churches  elected."  This  was  the 
mode,  ch.  G :  2-6 ;  see  2  Cor.  8 :  19,  where 
this  word  is  used.  ^  Elders — presbyters. 
This  term  is  used  in  the  New  Testa- 
ment in  the  same  sense  as  the  term  for 
bishops,  see  ch.  20 :  17,  28 ;  Tit.  1 :  o,  7  ; 
1  Peter  5  :  1,  2,  and  is  applied  to  teach- 
ing elders,  whom  we  call  ministers,  or 
bishops  of  single  Churches,  and  also 
to  ruling  elders,  whose  office  it  is  to 
rule  in  the  Church  with  the  minister  or 
pastor,  and  not  to  teach.  That  there 
were  these  two  classes  of  elders  in  the 
Primitive  Church,  is  plain  from  1  Tim- 
5  :  17.  Here  also,  it  would  seem  thai 
both  classes  are  meant.  These  apostol' 
ic  missionaries  wished  to  organize  theaa 


Is^ 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  4b. 


24  And  after  they  had  passed  throughout  Pisidia,  they  came  to 
Pamphylia, 

25  And  when  they  had  preached  the  word  in  Perga,  they  went 

down  into  Attalia : 
ch.  13:1,3.         26  And  thence  sailed  to  Antioch,  " from  whence  they 
ch.i5:4o.       jj^(j  heen  "  recommended  to  the  grace  of  God  for  the  work 
which  they  fulfilled. 

27  And  when  they  were  come,  and  had  gathered  the 
fnd 2ifi9*'  ^^'    church   together,  ^  they  rehearsed  all  that  God  had  done 


Churches  regularly,  and  leave  them  in 
charge  of  the  officers  necessary  for 
their  oversight,  instruction  and  gov- 
ernment. This  is  also  intimated  by 
the  record  that  there  were  several  of 
these  elders  ordained  in  every  Church, 
See  Titus  1  :  5.  The  Presbyterian 
Church  is  so  called  because  it  has  sev- 
eral elders,  or  presbyters,  in  every 
Church.  One  called  minister,  bishop, 
pastor,  who  teaches,  and  also  rules, 
with  a  body  of  ruling  elders,  and  these 
also  are  called  elders.,  as  those  who  rule, 
but  do  not  labor  in  word  and  doctrine. 
Accordingly  in  the  Church  at  Philippi, 
(Phil.  1 :  1,)  we  find  bishops  (more  than 
one)  spoken  of,  as  over  that  Church ; 
and  the  deacons  also  are  named.  It 
may  be  ih.iit  deacons  were  also  included 
in  the  officers  appointed  by  these  mis- 
sionaries, and  that  the  elders  only  are 
named  as  comprehending  the  chief  offi- 
cers. But  the  elders  were  of  leading 
importance  in  the  organizing  of  Church- 
es, as  it  was  their  function  to  rule,  (but 
not  that  of  deacons)  and  while  elders 
generally  are  spoken  of,  (bishops)  both 
classes  of  them,  as  both  classes  were 
rulers  in  the  Church,  may  fairly  be 
meant.  ^  Prayed  with  fasting — -fastings, 
on  these  successive  occasions.  This  was 
customary  at  such  solemn  seasons ;  as  at 
the  commissioning  of  these  Apostolic 
missionaries  by  the  Church  of  Antioch, 
13:3.  It  was  also  every  way  natural 
and  appropriate.  Accordingly,  with 
these  solemn  services  they  commended 
them— ~ih.Q  Churches — in  sacred  trust 
to  the  Lord  (Jesus,)  on  whom  they  (the 
Churches,)  [had)  believed.  It  was  in 
profession  of  this  believing  on  Christ 
that  these  bodies  of  disciples  were  now 
gathered  into  regula*  Church  organi- 


zations, and  furnished  with  a  regular 
ministry. 

2'i.  Passed  through.  They  traversed 
this  province  of  Pisidia  from  Antioch 
(north)  to  Pamphylia  (south,)  and 
preached  the  word,  discoursed,  in  Per- 
ga,  where  they  seem  to  have  passed 
through  on  their  way  without  stopping 
there  to  preach.  They  went  down  (still 
passing  southward)  to  Attalia,  which 
lay  about  sixteen  miles  off,  on  the  sea 
coast,  in  Pamphylia,  near  the  moutl 
of  the  river  Catarrachtes,  and  west  of 
the  river  Cestus,  up  which  they  hac 
sailed  to  Perga  when  they  came  from 
Cyprus.  This  port  was  built  hy  Atta- 
ins Philadelphus,  about  150  B.  C,  and 
was  a  town  of  some  business  note, 

26,  Sailed  —  sailed  ojf  io  AxiWoch,  (in 
Syria, )  from  whence  they  had  been  com- 
mended—  committed,  given  up — to  the 
grace  of  God  unto  (for)  theivork,  (with  a 
view  to  the  work, )  •  w/«'cA  they  fulfilled, 
filled  up,  completed.  These  Apostolic 
missionaries  had  been  sent  out  by  the 
Church  at  Antioch,  on  this  particular 
mission.  In  view  of  this  work,  they 
had  been  solemnly  commended,  in- 
trusted (with  prayer  and  fasting)  to  the 
grace  of  God,  (whom  they  served,) 
see  ch,  13  :  3,  and  this  work  they  had 
filled  up,  and  accordingly  they  now 
return  to  make  their  report  to  the 
Church  at  Antioch,  whose  missionaries 
they  were. 

27,  Come — having  arrived,  and  as- 
sembled the  Church,  (the  Church-mem- 
bership of  Antioch,)  in  a  great  mis- 
sionary meeting,  they  rehearsed  (told 
over)  hoio  great  things  God  had  done 
with  (to  or  for)  them,  or  wrought  inth 
them,  as  instruments,  in  the  conversion 
of  so  many  souls,  "  the  greater  things" 


A.  D.  45.] 


CHAP.  XV. 


259 


with  them,  and  how  he  had  *  opened  the  door  of  faith  unto  «lco'--i«:». 
the  Gentiles. 

28  And  there  they  abode  long  time  with  the  disciples. 


2  Cor. 

2: 

12. 

Col.  4 

S. 

Eev.  3 

•8 

than  the  miracles  even  of  Christ,  (John 
14  :  12,)  which  it  was  promised  that 
the  Apostles  and  those  who  believed 
on  Christ  should  do,  ^  Had  opened. 
And  how  (or  that)  he  had  opened  to  the 
Gentiles  (the  nations)  a  door  of  faith — 
had  given  them  admittance  to  the  Gos- 
pel and  its  blessings,  so  that  they  were 
no  longer  excluded,  but  brought  in  to 
a  level  with  the  covenant  people  ;  and 
even  to  be  engrafted  on  that  stock 
from  which  the  Jews  would  be  cut  off. 
Observe, — This  was  a  further  step 
than  had  yet  been  taken  in  the  mis- 
sionary woi'k.  Previously  the  Gentile 
converts  had  been  proselytes  chiefly. 
Now  they  were  degraded  idolaters — 
heathen, 

28,  A  long  time.  Supposing,  as  is 
generally  held,  that  they  started  out 
late  in  A.  D,  45,  and  that  the  Synod 
at  Jerusalem  was  convened  in  A,  D, 
50,  we  may, assign  about  two  years  to 
this  missionary  journey,  (see  ch,  12  : 
25 ;  13  :  3,)  and  about  as  long  a  time 
to  this  abode  in  Antioch  with  the  dis- 
ciples, as  returned  missionaries,  who 
now  resumed  their  work  as  prophets 
and  teachers,  (ch.  13  :  1,)  in  this 
Mother  Church  of  Gentile  Christen- 
dom. Here  they  could  further  in- 
struct this  parent  Church  of  the  Gen- 
tiles—  that  is,  the  whole  membership 
at  Antioch,  in  the  universality  of  the 
Church,  as  against  Jewish  exclusive- 
ness;  and  in  the  world  wide  plans  that 
were  to  be  set  on  foot  for  the  ingath- 
ering of  the  nations.  And  the  glorious 
successes  of  their  mission  to  the  idola- 
trous cities  of  the  West,  would  give 
them  great  power  under  God  with  the 
people. 

CHAPTER    XV. 

5  24.  Further  Progress  of  the 
Church  —  Internal  developments 
— First  Apostolic  Synod — Paul's 
third  visit  to  Jerusalem.  A.D.  50. 
Ch,  15  :  1-35, 

This  chapter  records  another   con- 


troversy arising  out  of  Judaism,  which 
results  in  a  further  progress  of  the 
truth.  The  great  event  of  the  age,  the 
reception  of  the  Gentiles  to  the  Church 
starts  a  question  of  great  moment. 
It  was  clearly  enough  to  be  understood 
from  the  Old  Testament  Scriptures, 
that  the  Gentiles  were  to  be  gathered 
in.  But  the  Jews  had  thought  at  first 
that  they  were  to  come  in  through  the 
Jewish  door,  by  being  first  made  pros- 
elytes to  Judaism.  The  events  at  Ce- 
sarea  and  at  Antioch  in  Syria,  had 
fixed  that  point  in  favor  of  the  free 
admission  of  Gentiles,  without  the  in- 
tervention of  Judaism,  Yet  the  Jew- 
ish prejudice  cleaved  to  the  idea  of 
some  exclusive  privilege  of  theirs. 
At  least  it  was  argued  that  the  Mosaic 
institutions  were  permanent,  as  they 
were  of  Divine  authority,  and  therefore 
that  they  must  be  still  binding  upon 
Jews  and  Gentiles,  This  was  pressed, 
therefore,  by  the  Judaizers,  upon  the 
Gentile  converts  at  Antioch,  and  con- 
tinued to  trouble  the  Church  at  large, 
even  after  it  was  authoritatively  set- 
tled by  the  Synod's  decrees  at  Jeru- 
salem, as  recorded  in  this  chapter. 
Paul's  Epistles  to  the  Eomans,  and  Gal- 
atians,  and  Hebrews,  show  how  long 
and  obstinate  was  this  perversion  in 
the  Church,  as  it  was  insisted  on  and 
zealously  propagated  by  Judaizing 
teachers. 

Here  occurs  also  a  development  of 
the  Church  polity — the  pattern  and 
warrant  for  Courts  of  Review  ahd 
Control  in  the  Christian  Church. 
The  peace  and  order  of  the  Church 
were  secured  by  the  authoritative  ac- 
tion of  this  Synod,  settling  a  question 
of  great  moment,  and  sending  down  tc 
the  Churches  their  doy/j-ara  or  decrees. 

We  have  seen  that  in  the  Primitive 
Apostolical  Church  there  was  (  besides 
the  Apostle=hip,  which  was  extraor- 
dinary and  without  succession,)  1.  Thk 
PARITY  of  the  Ministry — the  presby- 
i  ter,  or  bishop,  being  the  pastor  of  a 
single  Church.     2,  The  co-operatioii 


260 


THE  ACTS  OF  THE  APOSTLES. 


IX  D  50. 


CHAPTER    XV. 


•  Gal.  2  r  15. 

5  John  T :  22. 
vs.  5. 
Gal.  5:  2. 
Phil.  3:  2. 
Col.  2  :  8,  11, 
c  Gen.  17:10. 
Lev.  12 : 3. 


1  And  *  certain  men  which  came  down  from  O'udea 
taught  the  brethren,  and  said,  ^Excei)t  ye  be  circumcised 
*  after  the  manner  of  Moses,  ye  cannot  be  saved. 

2  When  therefore  Paul  and  Barnabas  had  no  small 
dissension  and  disputation  with  them,  they  determined  that 
•^Paul  and  Barnabas,  and  certain  other  of  them,  should  go 

up  to  Jerusalem  unto  the  apostles  and  elders  about  this  question. 


d  Gal.  2  : 1. 


OF  THE  Ruling  Eldership  ia  the  gov- 
ernment of  the  Church.  3.  Courts 
OF  Review  and  Control.  4.  A  bench 
of  Deacons  to  distribute  the  alms  of 
the  Church,  but  not  to  rule  nor  to 
preach. 

1.  Certain  men.  Paul  refers  to  these 
in  Gal.  2:4,  as  "false  brethren  una- 
wares brought  in,"  &c.  They  came 
down  from  Judea,  Jewish  iu  all  their 
pretensions  and  prejudices ;  probably 
most,  if  not  all,  Jerusalem  Jews,  and 
falsely  representing  themselves  as  com- 
missioned by  the  Apostles  at  Jerusalem. 
"They  seemed  to  be  somewhat,"  Paul 
says,  Gal.  2  :  6.  They  tauffht ;  the  verb, 
implying  that  it  was  not  a  single  or 
casual  teaching,  but  habitual  and  for- 
mal. The  brethren — the  Gentile  con- 
verts of  Antioch.  ^  Except.  This  is 
given  as  the  doctrine  they  taught — 
the  substance  of  what  they  said. 
f  Circumcised.  This  stands  for  the 
observance  of  the  Mosaic  ceremonial, 
as  it  was  the  initiatory  rite  of  that  sys- 
tem. (Gal.  5:3.)  \  After  the  maimer. 
According  to  the  custom,  ordinance  of 
Moses.  This  observance  of  the  Mo- 
saic rites  they  held  to  be  indispensable. 
They  do  not  say  that  this  was  of  itself 
saving  ;  but  that  without  it,  whatever 
else  ye  do,  ye  cannot  be  saved.  If  they 
could  no  longer  hold  that  it  was  indis- 
pensable to  admission  into  the  Messi- 
ah's kingdon,  they  held  that  it  was 
requisite  as  a  completion  or  ratifica- 
tion of  baptism.  Circumcision,  held 
to  in  this  light,  was  a  profession  of 
being  bound  to  an  observance  of  the 
whole  ritual  law,  and  subverted  the 
doctrine  of  justification  bv  faith  in 
Christ,  (Gal.  3  :  18  ;  Rom.  41  4.)  They 
lould  not  hold  this  without  "falling 
>om  grace/'  that  ^s,  from  the  doctrine 


of  salvation  by  grace,  as  distinct  from 
the  works  of  the  law.     (Gal.  5:4.) 

2.    Dissension.     Then,    (on   account 
of  this  false  teaching, )  a  no  small  party^ 
quarrel  and  discussion  arising  to  Paid 
and  Barnabas   with    them.     These  re- 
turned   missionaries    were   they   who 
had  just  been  out  organizing  Church- 
es among  the  Gentiles,  on  the  princi- 
ple of  freedom  from  the  binding  obli- 
gation of  the  Mosaic  observances ;  and 
they  were  therefore  attacked  in  violent 
terms.     Paul  referring  to  the  contro- 
versy, says,  "  To  whom  we  gave  place 
by  subjection,   no,  not  for  an  hour," 
Gal.  2:5.     IT  They  determined — that 
is,  the  brethren,  (vs.  1,)  the  members 
of  the  Church  at  Antioch  appointed  that 
Paul  and  Baryiabas,  and  certain  {some) 
others  of  them,  (of  the  opponents,  or 
simply  of  the  officers  or  members  of 
the  Church. )     It  would  seem  from  Gal. 
2  :  1-3,  that  Titus  was  one  of  the  del- 
egation, and  that  was  "in  order  (as 
Alford  suggests,)  to  give  an  example 
of  a  Gentile  convert  of  the  uncircum- 
cision  endowed  with  the  gifts  of  the 
Holy   Ghost."     Though   Paul   speaks 
of  having  gone  up  "by  revelation," 
(Gal.  2:2,)  this  is  no  way  inconsist- 
ent with  his  going,  also,  by   the  ap- 
pointment of  the  Church,  for  they  are 
also  said  to   have   been   sent   out   as 
missionaries,  both  by  the  Church  and 
by   the   Holy   Ghost,  ch.    13   :   3,   4. 
^  The  Apostles  and  Elders.     The  dele- 
gates went  up  to  Jerusalem  for  a  for- 
mal settlement  of  this  vexed  question. 
The   Apostles    there   represented    the 
Church  at  large,  ch.  8  :  1.     But,  ac- 
cording   to    the    system    of    Church 
government   already   established,   the 
Elders,  or  local  rulers  of  the  Church  ai 
Jerusalem,  sat  with  them  in  the  forinaJ 


A.  D.  50.] 


OHAP.  XV. 


26J 


3  And  *  being  brougat  on  tlieir  way  by  tie  cliurch^  i&iels^ii 
they  passed  through  Phenice  and  Samaria,  'declaring  the  J"^-^*-^- 
conversion  of  the  Gentiles:  and  they  caused  great  joy  unto 

all  the  brethren. 

4  And  when  they  were  come  to  Jerusalem,  they  were 
received  of  the  church,  and  of  the  apostles  and  elders,  and 

■  they  declared  all  things  that  Grod  had  done  with  them.       tZ^iuli,  ana 

5  But  there  ||  rose  up  certain  of  the  sect  of  the  Phari-  for^oseup, 
sees  which  believed,  saying,  ^  That  it  was  needful  to  circum-  c'^^„Vn7' 
cise  them,  and  to  command  fheni  to  keep  the  law  of  Moses.  '''''•^• 

6  ^  And  the  apostles  and  elders  came  together  for  to  consider  of 
this  matter. 


decision  of  this  (question)  dispute. 
Observe. — It  was  to  the  Apostles  and 
Elders,  as  having  the  authority  in  the 
Cburch,  and  not  to  the  brethren,  that 
these  delegates  were  sent. 

8.  And — they  the.'i  being  sent  forward 
by  the  Church — that  is,  being  attended 
on  their  way  for  some  distance,  (as  a 
mark  of  respect  and  indorsement  of 
their  mission,)  either  by  the  officers, 
or  by  so  many  of  the  members  as  could 
conveniently  escort  them,  (see  Romans 
15  :  24;  1  Cor.  16  :  6,  11 ;  2  Cor.  1  : 
16,)  they  passed  [leisurely)  through  Phe- 
nice (Phenicia)  on  the  Mediterranean 
coa'ic,  and  (the  province  of)  Samaria 
— both  lying  on  their  route  to  Jerusa- 
lem. The  Phenician  and  Samaintan 
converts  would  not  be  so  prejudiced 
against  the  Gentiles,  as  they  had  not 
been  brought  up  in  the  bitter  jealous- 
ies of  the  Pharisees.  The  Christian 
Church  in  Phenicia  had  been  planted 
probably  at  Tyre  and  Sidon,  ch.  11  : 
19.  Christ  had  wrought  miracles  in 
that  vicinity,  (Matt  15  :  21,)  and  in 
Samaria  our  Lord  had  preached,  and 
Philip  had  labored  and  planted  the 
Gospel,  John  4:5;  ch.  8:5.  Here 
these  commissioners  to  the  Synod 
journeyed  alonj*,  declaring  {narrating, 
in  detail,)  the  conversion  of  the  Gentiles 
to  God.  And  they  caused  {made}  great 
Joy  unto  all  the  brethren — all  the  con- 
verts there,  by  this  report  of  God's 
doings.  (1)  The  conversion  of  other 
souls  is  always  the  source  of  great  joy 
to  the  true  people  of  God.  (2)  Only 
the  grace  of  God  can  make  such  breth- 
ren au(^  friends  of  strangers. 


4.  And,  having  arrived  at  Jerusalem, 
they  were  (cordially)  received  of  (by) 
the  Church  —  publicly  and  officially 
recognized  as  a  delegation  sent  by 
'<  the  Church"  of  Antioch,  And  they 
were  thus  favorably  and  formally  re- 
ceived by  the  Apostles  and  Elders  at 
Jerusalem,  to  whom  they  were  sent, 
vs.  2.  And  they  declared — reported,  of- 
ficially in  public,  how  great  things  God 
had  done  with  them  —  His  wonderful 
dealings  with  them  in  planting  so  many 
Gentile  Churches  by  their  instrumen- 
tality. These  facts  were  most  impor- 
tant to  be  made  known  for  the  settle- 
ment of  this  question. 

5.  But.  Here  Luke  narrates  what 
occurred  at  the  giving  in  of  the  report. 
Immediately  there  rose  up  (from  the 
assembly)  some  of  those  from  the  sect  of 
the  Pharisees,  which  believed.  Some  who 
were  probably  distinguished  Pharisees, 
yet  belonging  to  the  Church,  the  body 
of  professed  believers.  The  early  con- 
verts from  Judaism  naturally  brought 
with  them  into  the  Church  some  of 
their  Jewish  notions  and  prejudices, 
ns  here  ;  saying  that  it  is  necessary  to  cir- 
cumcise them,  (the  Gentile  converts,  vs. 
3,)  &c.  This  was  the  position  taken 
by  the  Judaizing  teachers  from  Jeru- 
salem, (vs.  1  )  They  did  not  dispute 
the  authority  of  Paul  and  Barnabas, 
nor  the  conversion  of  the  Gentiles ; 
only  they  insisted  on  this  conformity 
with  the  Mosaic  ritual,  claiming  that 
the  Gentiles  should  come  into  the 
Church  through  the  door  of  Judaism. 

6.  Accordingly  the  Apostles  and  El- 
dfrt  came   together  (literally,  were   cuh 


202 


THE  x^;ts  of  the  apostles. 


[A.  D.  50. 


(  ch.  10  :  20, 
KDd  11 :  12. 


7  And  when  there  had  been  much  disputing,  Peter  roso 
up,  and  said  unto  them,  *Men  and  brethren,  ye  know  ho^ 
that  a  good  while  ago  God  made  choice  among  us,  that  the 

Gentiles  by  my  mouth    should   hear  the    word  of  the  gospel,  and 

believe. 


sembled )  to  see  concerning  this  matter. 
Literally,  this  ivord,  (or  doctrine  or 
report. )  The  question  was  now  formal- 
ly brought  up  by  the  motion  of  these 
Pharisaic  believers,  vs.  5.  And  the 
Apostles  and  Elders  who  (vs.  4,)  had 
publicly  received  the  delegation  and 
heard  their  general  report,  now  con- 
vened for  the  express  purpose  of  at- 
tending to  this  question,  submitted  by 
the  Christian  Pharisees.  This  was  the 
object  of  the  delegation.  Some  have 
regarded  this  public  action  as  incon- 
sistent with  Paul's  statement.  Gal.  2 : 
9,  and  have  therefore  supposed  that 
another  visit  must  be  referred  to  there. 
But  it  would  seem  that  Paul  had  also 
these  private  conferences  with  "the 
pillars,"  Peter,  James  and  John,  so  as 
thus  to  conciliate  them  to  his  views  by 
a  fuller  statement  and  argument  than 
would  be  heard  at  first  in  the  Synod. 
See  Gal.  2 :  2,  6.  The  Apostles  are 
spoken  of  as  having  equal  rank,  and 
their  charge  was  universal,  and  not 
confined  to  one  Church  only.  Matt. 
28:19;  2  Cor.  11:28.  "Of  course 
they  are  no  more  to  be  reckoned  in  the 
order  of  bishops  of  a  particular  Church 
than  the  pretorian  prefects  of  old  in 
the  rank  of  governors  of  one  city  or 
province." — Spanheim.  *^  Eiders.  "In 
the  Apostles'  age,  (says  Spanheim,) 
there  were  presbyteries,  or  colleges  of 
bishops  or  presbyters,  in  every  Church, 
who  had  the  administration  and  gui- 
dance thereof  ordinarily,  of  which 
presbyters  some  gave  themselves  more 
to  the  word  and  doctrine,  (1  Tim.  5  : 
17,)  others  to  government  and  disci- 
pline. Rom.  12:8;  1  Cor.  12:28." 
Of  the  Apostles,  Peter,  James,  John 
and  Paul  were  present,  perhaps  others ; 
besides  those  Apostolical  preachers, 
Barnabas,  Judag,  surnamed  Barsabas, 
Silas,  (vs.  22,)  and  Titus,  Gal.  2:  2. 
It  WDuld  seem  also  that  the  Church 
members  were  admitted  to  the  delib- 


erations of  this  council  or  Synod.  Ac- 
cordingly, in  vs.  12,  "  the  multitude" 
is  spoken  of,  and  in  vs.  22,  the  final 
action  taken  by  the  Synod  is  in  the 
name  of  the  whole  Church,  and  with 
their  sanction — the  Synod  acting  au- 
thoritatively, but  with  the  Church, 
that  is,  as  representatives  of  the  whole 
Church.  Observe. — It  was  a  conven- 
tion of  Apostles  and  Elders — not  of  the 
whole  membership — and  it  was  the 
Synod  who  (vs.  2,  22,  23,)  acted,  and 
with  them  agreed  the  body  of  believers. 
7.  Much  disputation  arising,  on  both 
sides,  in  which  it  would  seem  from  vs. 
12  the  private  members  were  involved, 
though  not  forming  any  part  of  the 
official  council.  Peter  rising  up,  saia 
unto  them,  &c.  This  is  the  last  in- 
stance in  which  Peter  appears  in  the 
history,  and  here  he  takes  a  prominent 
part  in  the  discussion,  not  from  any 
official  primacy  of  his,  of  which  there 
is  no  trace  in  the  sacred  Scriptures, 
but  from  the  part  he  had  taken  in 
opening  the  door  of  admission  to  the 
Gentiles.  To  this  important  fact  there- 
fore he  here  refers.  ^  A  goodu-hile  ago. 
Literally,  from  ancient  ages,  which  he 
calls  "at  the  beginning."  Seech.  11:15, 
where  he  gave  an  explanation  of  thia 
matter  some  ten  years  before  this. 
He  probably  refers  to  the  vision  which 
God  gave  him  at  Joppa  to  show  the 
free  reception  of  the  Gentiles  to  the 
Church,  and  the  admission  of  Corne- 
lius at  Cesarea,  without  circumcision. 
Lightfoot  thinks  the  reference  is  still 
farther  back  to  the  promise  of  "the 
keys."  Matt.  IG:  19.  But  the  keys 
there  promised  to  Peter,  were  given 
to  the  Apostles  (the  eleven)  together. 
God  chose  out  from  among  us,  (Apostles) 
that  the  Gentiles  (as  a  class)  should 
hear  the  word  of  the  Gospel  by  my  mouthy 
and  believe.  This  providential  arrange- 
ment and  choice  of  instrumental  agen- 
cy   was   God's    ^tl  )ik,   as  well  as  Uif 


A.  D.  50.] 


CHAP.  XV. 


268 


8  And    God,  '^  which  knoweth  the  hearts,  bare   them  *J.']^-*=' 
witness,  '  giving  them  the  Holy  Ghost,  even  as  he  did  '  ""•  ^°'  *** 
anto  us; 

9  ™  And  put  no  difference  between  us  and  them,  °puri-  JTch^To^vi 
fjing  their  hearts  by  faith. 

10  Now  therefore  why  tempt  ye  God,  "  to  put  a  yoke  I 
upon  the  neck  of  the  disciples,  which  neither  our  fathers 
nor  we  were  able  to  bear  ? 

11  But  p  we  believe  that  through  the  grace  of  the  Lord  ^J^":8l" 
Josus  Christ  we  shall  be  saved,  even  as  they. 


43. 

1  Cor.  1 :  2. 
Pet.  1 :  22. 
oMatt.  23:4. 
Gal.  5 : 1. 


Titus  2  :  i: 
3 :  4,  5. 


Gospel  itself,  and  the  result  of  their 
preaching  was  as  much  comprehended 
in  the  plan  of  God,  as  the  agency 
itself,  or  the  message.  Peter  was  he 
who  was  specially  chosen  to  open  the 
door  to  the  Gentiles;  yet  not  without 
the  approval  of  the  rest,  whom  he  now 
reminds  of  the  circumstances. 

8.  Peter  means  now  to  argue  from 
the  gracious  results  of  this  preaching 
the  Gospel  to  the  Gentiles,  that  God 
had  settled  the  question  now  before 
them,  putting  His  own  seal  upon  the 
free  admission  of  the  Gentiles  to  the 
kingdom.  Tf  God,  which  knoiveth  the 
hearts,  (literally,  the  heart-knower,   ch. 

1  :  24,)  and  who  therefore  looks  not 
on  the  outward  distinctions  of  Jew  or 
Gentile,  but  hath  concluded  all  under 
sin.  Bare  them  toitness — bare  witness 
to  them  (the  Gentiles)  as  His  chosen 
people,  giving  to  them  the  Holy  Ghost, 
even  as  lie  did  unto  us.  His  argument 
is  "that  God  had  settled  the  whole 
question  of  the  equality  of  Jews  and 
Gentiles  as  subjects  of  His  kingdom, 
by  actually  making  them  equally  sub- 
jects of  His  grace," 

9.  And  put  no  difference  —  did  not 
discriminate  between  us  (Jews)  and 
them,  (  Gentiles,)  both  being  on  an 
equality  in  this  respect,  purifying  their 
hearts  in  a  spiritual  circumcision,  Rom. 

2  :  29,  taking  away  all  their  native 
impurity  by  faith,  and  not  by  ceremo- 
nial observancos — by  faith  in  the  blood 
of  Jesus  Christ,  (and  not  of  beasts,) 
which  cleanseth  us  from  all  sin.  (1 
John  1  :  7.) 

10.  Now  therefore — after  such  proof 
from  God's  actu.al  testimony  in  His 
dealings,    that    He    does    not   discard 


the  Gentiles  because  of  their  nonper- 
formance of  Judaic  rites — why  tempi 
ye  God — that  is,  why  do  ye  put  Hinj 
to  the  test  by  trying  His  forbearance, 
and  thus  provoke  Him,  (Heb.  3:8,  9,) 
so  as  to  put  a  yoke  upon  the  neck  of  the 
Disciples,  called  in  Gal.  5:1,  "the 
yoke  of  bondage.''  This,  as  we  learn 
from  the  Epistle  of  Paul  to  the  Gala- 
tians,  was  the  yoke  of  the  law  imposed 
upon  the  conscience  as  a  ground  of 
justification — the  yoke  of  salvation  by 
works,  instead  of  by  faith — including 
the  ritual  observances,  which  were  so 
burdensome  to  their  fathers  and  to 
themselves.  Gal.  2  :  8.  This  was  an 
appeal  to  their  own  consciences,  that 
salvation  could  not  be  had  by  the  law. 
11.  But — so  far  from  deeming  it 
right  to  impose  such  burdensome  con- 
ditions upon  the  Gentile  brethren — ive, 
that  is,  the  Apostles  and  Jewish  con-^ 
verts — believe  to  be  saved — fully  expect 
to  be  saved — through  the  grace  of  the 
Lord  Jesus  Christ,  in  distinction  from 
legal  conditions ;  therefore  of  grace  and 
not  of  debt.  (Rom.  4:4,  5.)  Both  Jews 
and  Gentiles  must  be  saved  in  tho 
same  way,  by  the  same  only  Saviour: 
"  Even  we  ourselves  who  are  Jews 
originally,  having  embraced  the  faith 
of  Christ,  are  most  certainly  persuaded 
that  not  by  circumcision  or  other  ritos 
of  the  Mosaic  law,  but  by  the  graciou?: 
reconciliation  of  us  to  God,  we  shall 
obtain  eternal  salvation  purchased  by 
the  sacrifice  of  the  death  of  Christ." 
Gal.  2  :  14,  15,  IQ.—Du  Veil.  ^  Even 
as  they  (the  Gentiles.)  Literally,  ac- 
cording  to  the  same  manner  as  they. 
Peter  argues  that  such  an  imposition 
upon  the  Gentiles  was  inconeistent  witlj 


254 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  50. 


12  ^  Then  all  the  multitude  kept  silence,  and  gave  audience  tc 
Barnabas  and  Paul  declaring  what  miracles  and  wonders 

1.14:27.       (^Q(j  i^^^  •»  wrought  among  the  Gentiles  by  them. 

1.12:17.  23  ^  And   after   they  had    held   their    peace,  '  Jaraes 

answered,  saying,  Men  and  brethren,  hearken  unto  me  : 

'•^-  14  ■  Simeon  hath  declared  how  Grod  at  the  first  did  visit 

the  Gentiles,  to  take  out  of  them  a  people  for  his  name. 


the  belief  and  hope  of  the  converted 
Jews  themselves.  They  could  not  rest 
in  the  law  for  salvation,  "Why  then 
enforce  the  law,  with  its  badge  of  cir- 
cumcision, upon  these  Gentiles  ? 

12.  After  this  argument  and  appeal 
of  Peter,  all  the  multitude  (including 
the  private  members  present,  who  had 
been  embroiled  in  the  debate,)  kept 
silence  arid  heard  Barnabas  and  Paul 
declaring  hoio  great  miracles  (signs)  and 
wonders  God .  had  wrought  among  the 
Gentiles  by  them.  This  narrative  of 
the  Apostolic  missionaries  served  to 
confirm  the  impression  produced  by 
Peter's  argument.  It  showed  that 
God  had  put  His  approval  upon  their 
ministry  among  the  Gentiles  without 
requiring  circumcision — the  same  as 
pleaded  elsewhere,  (ch.  14:27;  21: 
19;  Rom.  15:  18,  19.)  The  miracles 
at  Paphos  and  Lystra  would  be  prom- 
inently cited, 

13,  And  after  they  (Paul  and  Bar- 
nabas) were  silent,  James  answered,  (re- 
sponded to  what  had  been  said,  or 
spoke  to  the  question  which  was  before 
them.)  This  James  is  often  called 
"the  Apostle  of  the  Transition."  He 
represented  the  strict,  legal  view,  yet 
with  a  side  to  progress,  and  would  nat- 
urally ascribe  to  the  law  all  the  advan- 
tage which  it  could  have  for  Christians. 
(Rom.  7  :  12.)  His  opinion,  therefore, 
on  the  side  of  Peter  in  this  question, 
would  have  great  weight  in  favor  of 
the  freedom  of  the  Gentiles,  and  would 
tend  to  silence  the  Pharisaic  disputers. 
He  is  called  by  Paul  one  of  "the  pil- 
lars," with  Peter  and  John,  Gal.  2  :  9, 
and  he  was  probably  that  James  the 
son  of  Alpheus,  who  was  an  Apostle, 
ft»lled  also  James  the  Less,  and  the 
K&nie  who  was  tlie  author  of  the  Epis- 
tle of  Jaincs.  Some  make  him  to  be 
one  of  the  brethren  of  the  Lord,  who 


was  at  first  unbelieving.  (See  Johi 
7  :  5  and  notes.)  But  he  was  the  coua 
in  of  our  Lord,  as  he  was  the  son  oi 
Alpheus,  and  in  the  Oriental  usage 
such  a  near  relation  was  called  a  broth 
er.  Gal.  1:19,  It  is  to  be  observed 
that  the  names  of  our  Lord's  brethren 
as  given  (Mark  6:3,)  are  given  in  part 
as  the  names  of  the  children  of  Alpheus, 
(Matt  27:  56,)  which  corroborates  the 
view  just  given.  (See  Birk's  Horos  Paul- 
ince.)  James  seems  at  this  time  to  have 
been  the  Apostle  who  most  of  all  had 
the  charge  of  the  Church  at  Jerusalem, 
(ch.  21 :  18,)  but  there  is  no  trace  of  his 
officiating  in  any  other  capacity  than  as 
x\postle,  ^  Hearken — hear  me.  Peter 
and  James  iDoth  delivered  their  views  in 
the  Synod.  These  are  two  of  the  pil- 
lars, and  the  very  two  whose  judgment 
would  be  looked  on  as  most  important 
in  the  case.  Therefore,  though  others 
may  also  have  spoken,  these  only  are 
reported. 

14.  Simeon — after  the  Hebrew  form 
for  Simon — so  used  also  in  2  Pet.  1 :  1. 
In  both  cases  it  is  used  in  a  Hebrew 
connection.  James  first  of  all  refers 
to  the  testimony  just  given  by  Peter, 
and  confirms  his  view.  This  surely 
looks  like  an  equality  of  these  Apostles 
in  the  Synod.  There  is  nothing  here 
like  Peter  being  head,  universal  bishop, 
Pope — nor  like  James  being  Diocesan 
Bishop,  though,  as  Calvin  remarks, 
if  either  speaks  with  more  author- 
ity than  the  other,  it  is  James.  Peter 
hath  declared  (in  detail, — literally, 
given  an  exegesis  of,)  how  God  at  the  first 
(first  of  all — beforehand  of  any  human 
action  in  the  case,)  did  visit  (surveyed 
as  a  bishop  or  overseer,)  to  takg  out. 
from  among  these  Gentiles  a  people  for 
His  name.  God  had,  therefore,  settled 
this  question  in  advance,  by  visiting 
Cornelius  and  Peter  in  vision  by  III* 


A.  D.  50.] 


CHAP.  XV 


2M 


15  And  to  this  agree  the  words  of  the  prophets ;  as  it 
is  written, 

IQ  » After  this  I  will  return  and  will  build  again  the  l^^^''^^' 
taV  ernacle  of  David,  which  is   fallen  down  ;  and    I    will 
build  again  the  ruins  thereof,  and  I  will  set  it  up  : 

17  That  the  residue  of  men  might  seek  after  the  Lord,  and  all 
the  Gentiles,  upon  whom  mj  name  is  called,  saith  the  Lord,  who 
doeth  all  these  things. 

18  Known  unto  God  are  all  his  works  from  the  beginning  of  the 
world. 

19  Wherefore  ■  my  sentence   is,  that   we    trouble    not  "  ^'-  -^• 
them,  which  from  among  the  Gentiles  *are  turned  to  God:  "Itucss. i:9. 


Spirit  before  any  preaching  to  the  Gen- 
tiles, (vs.  7  ;  ch.  10:  44,  45,)  and  with 
the  view  of  gathering — calling  out  a 
Church  —  a  covenant  people  for  His 
name,  to  be  called  by  His  name,  and 
for  His  glory.     Rom.  9:25,  26. 

15.  And.  The  Apostle  now  proceeds 
to  show  that  this  action  of  God  in  re- 
gard to  the  Gentiles  was  no  invasion 
or  alteration  of  the  ancient  economy, 
but  was  all  along  contemplated  in  their 
Old  Testament  Scriptures  and  foretold 
by  the  prophets,  and  that  the  facts 
detailed  by  Peter  are  the  fulfillment 
of  these  predictions.  Therefore,  the 
free  admission  of  the  Gentiles  without 
circumcision  was  that  which  was  fore- 
told by  the  prophets,  as  Amos. 

16,  17.  This  prediction  of  Amos, 
(ch.  9  :  11,  12,)  is  applied  by  the 
Apostle  to  that  spiritual  upbuilding  of 
Christ's  kingdom,  which  began  in  his 
Incarnation  and  most  remarkably  went 
forward  in  the  ingathering  of  the  Gen- 
tiles, as  reported  by  the  Apostolic  mis- 
sionaries. The  promise  to  David  was 
that  he  should  have  a  sou  to  sit  for 
ever  on  his  throne.  This  was  fulfilled 
only  in  Christ.  And'  now,  when  Da- 
vid's family  estate  was  reduced  from  a 
royal  palace  to  a  shifting  tent  or  tab- 
ernacle, and  had  fallen  in  ruins,  God 
had  fulfilled  the  promise  in  building  it 
up,  by  raising  up  Christ  as  David's 
promised  son,  (Rom.  1:3,)  who  was  to 
**  restore  the  kingdom  again  to  Israel," 
(ch.  1  :  6, )  and  make  it  more  glorious 
than  in  its  best  days  of  David  and  Sol- 
omon, by  the  ingathering  of  the  Gen- 
tiles,   ^sa.  chs.  55,  60,  61,  62,  05. 


17.  That  the  residue — remainder, 
such  as  were  not  Jews.  The  prophet 
has  it,  '■'that  they  viay possess  the  reni' 
nant  of  Edom  and  all  the  nations." 
Edom,  (Esau,)  or  Idumea,  was  in- 
stanced as  a  type  of  the  notorious  and 
bitter  enemies  of  the  covenant  people; 
and  that  the  remnant  of  these  were  to 
be  possessed  or  gathered  in,  is  the  same 
as  to  say  that  the  remnant  (Rom.  9  : 
27,)  of  all  aliens  and  enemies  among 
the  Gentiles,  were  to  be  converted. 
The  Idumeans,  also,  were  subjected 
by  David.  ^  Seek— seek  out  the  Lord, 
and  all  the  Gentiles.  This  explains  the 
meaning  of  the  former  clause,  f  Upon 
whom  my  name  is  called — has  been  call- 
ed. These'  are  characterized  as  His 
covenant  people,  "called  by  His  name," 
though  they  were  formerly  no  people, 
Deut.  32  :  21 ;  Hos.  2  :  23  ;  Rom.  10: 
19.  It  was  as  certain  as  if  already 
done. 

18.  Known.  The  idea  is  now  press- 
ed, that  this  admission  of  the  Gentiles 
without  the  intervention  of  Judaism, 
was  no  innovation  nor  subversion  of 
the  ancient  economy,  but  was  always 
planned  by  God.  The  facts  agree  with 
the  prophecy,  and  the  prophecy  with 
the  plan  of  God  from  the  beginning  of 
the  world.  This  prophecy  was  uttered 
nearly  eight  hundred  years  before  the 
event,  about  the  time  of  the  founding 
of  ancient  Rome. 

19.  Wherefore.  On  the  ground  of 
God's  actual  dealings,  as  long  ago 
foretold  by  the  prophets,  and  therefore 
as  planned  and  carried  out  by  God, 
having   all   Divine  authority — my  sen- 


266 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D,  50 


20  But   that  we  write   unto    them,  that   thej  abstain 
y  from  pollutions  of  idols,  and  ^from  fornication,  and  from 


Ez.  20:30. 
1  Cor.  8:1. 
Rev.  2  :  14,  20, 

ri'*cor!'fi:9;i8.  thlngs  Strangled,  *  and  from  blood. 

Gal.  5:19.'    ''  -—         --  ....  ._ 

Eph.  5:3. 


21  For  Moses  of  old  time  hath  in  every  city  them  that 


tence  is — lit.,  I  judge — or,  as  we  would 
say  in  a  Synod,  "my  opinion  is,"  or, 
"I  move."  This  was  the  form  in 
Greek  assemblies,  eytd  Kplvo.  That 
there  is  nothing  here  like  an  authori- 
tative sentence  passed  by  James,  is 
plain  enough  from  the  term  here  used, 
and  from  the  context,  vs.  22,  where  it 
appears  that  the  Apostles  and  Elders 
acted  upon  the  proposal,  or  motion,  or 
opinion  of  James.  ^  That  we  trouble 
not.  Lit.,  not  to  trouble  (further)  those 
from  the  Gentiles  who  are  turning  unto 
God — not  to  molest  them  by  the  addi- 
tion of  those  Jewish  ceremonies  to  the 
simple  Gospel  requirement  of  faith. 

20.  But  to  seyid  an  epistle  unto  them 
(to  the  end)  that  they  may  abstain  (with- 
hold i\\QmsQ\\Qs)  from,  pollutions  of  idols 
— that  is,  from  things  offered  to  idols, 
1  Cor.  10 :  14-20,  21 ;  see  vs.  29.  The 
heathen  were  accustomed  to  sell  in  the 
markets,  or  to  eat  at  feasts,  the  part 
of  the  meat  remaining  from  their  ani- 
mal sacrifices.  Any  partaking  of  this 
was  regarded  by  the  Jews  as  sharing 
in  the  sin  of  idolaters,  Rom.  14  :  15; 
1  Cor.  8  :  lOr  Therefore  it  was  to  be 
abstained  from,  though  not  in  itself 
and  essentially  sinful ;  yet  out  of  re- 
gard to  the  consciences  of  their  breth- 
ren. Connected  with  this,  also,  was 
the  gross  sin  of  fornication,  which  be- 
longed to  idol  worship.  The  Gentiles 
regarded  this  practice  as  indifferent, 
and  not  in  itself  sinful.  "It  is  also 
worthy  of  notice,  that  the  denial  of  a 
moral  obligation  in  this  particular  has 
formed  a  prominent  feature  in  the  eth- 
ical systems  of  the  most  celebrated 
modern  infidels." — Hind's  Hist.  There- 
fore, they  are  charged  to  abstain  from 
this  sin,  not  because  it  was  the  only 
sin,  but  as  so  connected  with  the  idol 
worship  of  the  heathen.  These  things 
are  named  together,  not  as  being  on  a 
level,  but  as  being  associated  in  the 
heathen  practice,  and  as  being  regard  ■ 
ed  alike  by  the  Gentiles,  and  the  one 
as  oonneeted  with  and  leading  to  the 


other.     They  are  charged  to  abstain 
even  from  what  is  in  itself  indifferent, 
the  partaking  of  things  offered  to  idols, 
because  it  belonged  to  a  system  which 
countenanced   fornication,  as    well  aa 
dishonored  God  and  rejected  Him  for 
idols,  1  Cor.  6:15;   1  Thess.  4  :  3,  4. 
It  was  as  much  as  to  charge  them  t-o 
have  nothing  whatever  to  do  with  the 
heathen  usages,  first  or  last,  least  or 
greatest.      Do   not    even    eat   of    the 
things  which  their  worship  has  pollu- 
ted, and  much  more  have  nothing  to 
do  with  their  vile  abominations.     So 
the  Psalmist  resolves,  personating  also 
the  Messiah,  and  expressing  thus  his 
abhorrence  and  avoidance  of  all  sinful 
associations,  "  Their  drink- Offerings  of 
blood  will  I  not  offer,  nor  take  up  their 
names  into  my  lips,"  Ps.  16  :  4,    Li- 
centious festivals  of  the  heathen  were 
notoriously  common  in  Syria.  ^  Things 
strangled,  a7id  from  blood  —  from  ani- 
mals slain  without  shedding  the  blood, 
and  therefore  having  the  blood  in  them, 
and  from  blood  in  its    separate   use. 
These   may  be  regarded   as  in  effect 
one.     Blood  jn  its   separate   use  had 
been  forbidden  in  the  Noachic  precepts, 
Gen.  9  :  4 — and  in  the  law,  as  having 
in  it  the  seat  of  life,  and  as  being  a 
standing  symbol  of  expiation.  Lev.  17: 
10-13  ;  Deut.  12  :  23,  24.     An  awe  was 
thus  thrown  around  blood,  so  as  to  teach 
the  people  of  the  great  blood-shedding, 
and  of  that  precious  blood  of  Jesus 
Christ,   which    cleanseth  us  from  all 
sin,   (1    John  1:7.)      Therefore,    be- 
cause the  Jewish  brethren  had    long 
regarded  these  things  as  unlawful  to 
be   used,   the   Gentile    converts   were 
charged   to    abstain    from    them    for 
peace'   sake,   and  while   this  delicate 
relation  of  the  Christian   Church    to 
Judaism   should   continue.      Beside^ 
they  were  thus  pointed  to  what  waa 
the  evangelical  purport  of  the  Jewish 
ordinances  —  the    blood-shedding  ana 
expiation  of  Christ. 

21.  For  Moses.    This  is  assigned  ar  t 


A.  D.  60.] 


CHAP.  XV. 


267 


preach  him,  "being  read  m  the  synagogues  every  saobath  fThwi,^4:s. 

J  -  1  Pet.  4:3. 

i^'^y-  a  Gen.  9:4. 

22  Then   pleased  it  the  apostles  and  elders,  with  the  olutf iz Vis, 23. 
whole  church,  to  send  chosen  men  of  their  own  company  *  «!»•  i3 : -.5, 27. 
to  AntiocL  with  Paul  and  Barnabas;  namely,  Judas  sur- 
named°Barsabas,  and  Silas,  chief  men  among  the  brethren  :  <=«^-i:23. 


reason  for  decreeing  these  restrictions, 
to  wit:  that  the  public  reading  and 
exposition  of  the  Mosaic  ritual  every 
Sabbath  in  the  Jewish  synagogues 
would  naturally  keep  the  Jews  alive 
to  these  restrictions  and  make  any  dis- 
regard of  them,  by  the  Gentiles,  a  sore 
offense.  "Besides  (says  Calvin,)  he 
teaches  that  ceremonies  cannot  be  so 
quickly  absolved  as  it  were  at  the  first 
stroke.  They  should  therefore  concil- 
iate until  such  time  as  the  liberty  got- 
ten by  Christ  might,  by  little  and  little, 
more  plainly  appear,  according  to  the 
old  proverb,  that  old  ceremonies  should 
be  buried  with  some  honor."  Others 
understand  it  as  a  reason  why  it  was 
important  to  make  this  decree  to  the 
Gentile  converts.  Because,  Moses  be- 
ing constantly  read  in  the  synagogues, 
'which  they  attended,)  they  might  else 
hold  themselves  as  obligated  to  the 
law  as  a  ground  of  justification.  \  Of 
old  time.  Literally,  from  ancient  gen- 
erations— a  strong  expression  to  denote 
the  earliest  times.  Moses  had  been 
preached — proclaimed — from  the  begin- 
ning. ^  In  every  city.  This  was  the 
universal  custom.  \  Being  read.  The 
law  of  Moses  was  publicly  read  in  the 
Jewish  synagogues,  which  proselytes 
and  other  Gentiles  also  attended.  Ex- 
position and  exhortation  commonly 
accompanied  the  preaching.  2  Cor. 
3:13.  ^  Every  Sabbath  day.  The 
Jewish  Sabbath  is  here  referred  to — the 
seventh  day  of  the  week,  and  not  the 
Christian  Sabbath  —  the  Lord's  day. 
The  Jewish  converts,  for  many  years, 
continued  to  observe  the  former,  while 
they  also  kept  sacred  the  latter — the 
former  in  memory  of  the  creation,  the 
latter  of  the  resurrection.  The  for- 
mer was  now  optional,  tl^e  latter  was 
required.  Sabbatizing  was  afterwards 
denounced  by  Christian  writers,  that 
is,  a  Jewish  observance  of  the  Chris- 


tian Sabbath,  cumbering  it  with  bur- 
densome rites  and  Pharisaic  restric- 
tions— very  much  as  we  find  some  oi 
the  Reformers  denouncing  the  same 
thing  in  the  formalistic,  superstitious 
practices  of  the  Papacy.  But  the  holy 
keeping  of  the  Christian  Sabbath  as  a 
day  of  sacred  rest  and  worship,  accord- 
ing to  the  spirit  of  the  fourth  command- 
ment, is  most  earnestly  enjoined.  The 
custom  of  the  early  Christian  Church 
furnishes  no  ground  for  laxity  in  the 
observance  of  the  Sabbath.  For,  in- 
stead of  regarding  the  Sabbath  law  as 
abrogated,  they  rather  kept  two  Sab- 
baths for  a  time,  showing  tliat  they  held 
the  fourth  commandment  to  be  of  most 
binding  force.  It  was  only  when  the 
seventh  day  Sabbath  was  held  by  any 
as  instead  of  the  Christian  Sabbath 
and  so  as  to  stand  in  the  way  of  it,  or 
supersede  it,  that  it  was  counted  an 
offense,  and  denounced.  So  the  keep- 
ing of  the  various  Jewish  Sabbath- 
days  was  regarded  as  unlawful  Juda- 
izing.     (Col.  2:16,   17.) 

22.  This  "motion"  or  opinion  of 
the  Apostle  James  had  the  effect  to 
bring  the  Synod  to  a  decision.  Then 
it  pleased — literally,  it  seemed,  (good,) 
it  was  their  sentiment,  or  sentence.  It 
was  not  the  opinion  of  James,  but  this 
of  the  Apostles  avd  the  Elders,  that  was 
authoritative.  The  Synod  was  compo- 
sed of  the  Apostles  and  the  Elders.  It  is 
here  declared,  however,  that  their  ac- 
tion was  2cith  the  whole  Church.  They 
acted  in  the  name  of  the  whole  Church, 
and  according  to  the  Divine  ordinance, 
they  represented  the  whole  Church. 
"The  brethren,"  vs.  23,  or  private  mem- 
bers of  the  Church,  though  they  form- 
ed no  part  of  the  Synod,  were  doubt- 
less admitted  to  their  deliberations, 
and  the  official  action  had  their  full 
and  hearty  sanction,  and  was  under* 
I  stood  as  their  public  and  formal  ex- 


2CS 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  50, 


23  And  tl  fiy  wrote  letters  by  them  after  this  manner  ]  The  apostles 
and  elders  and  brethren  send  greeting  unto  the  brethren  whicti  are  of 

the  Gentiles  in  Antioch  and  Syria  and  Cilicia  : 
gIl'2':4, and         ^4  Forasmuch  as  we   have  heard  that  ^certain  which 
Titui4:io,  u.    went  out  from  us  have  troubled  you  with  words,  subvert- 
ing your  souls,  saying,  Ye  must  be  circumcised,  and  keep 
the  law  :  to  whom  we  gave  no  such  commandment : 

25  It  seemed  good  unto  us,  being  assembled  with  one  accord,  to 
send  chosen  men  unto  you  with  our  beloved  Barnabas  and 
Paul, 
ua"''^*^'*"*      26  •'Men  that  have  hazarded  their  lives  for  the  name  of 
^  oor'/u  :^i-26.  o^^*  1^01"^  Jcsus  Christ. 


pression.  It  was  datermined,  having 
selected  men  from  themselves — from  the 
Jerusalem  Church,  prophets  or  ruling 
elders,  belonging  to  the  Synod  or  not, 
to  send  (them)  to  Antioch,  (as  delegates 
or  commissioners  to  the  Church  which 
had  sent  up  the  case  for  settlement.) 
Judas  and  Silas  were  both  prophets, 
(vs.  32,)  such  as  are  spoken  of  in  ch. 
13:1.  These  were  sent  with  Paul  and 
Barnabas,  the  commissioners  from,  the 
Church  of  Antioch.  Silas — called  in 
the  Epistles  Silvanus — was  Paul's  as- 
sociate afterwards,  in  his  second  mis- 
sionary tour,  vs.  40;  ch.  17:  10,  14; 
18:  5;  1  Thess.  1:1;  2  Thess  1:1; 
2  Cor.  1  :  19.  \  Chief  men.  Leading 
men  among  the  brethren  iu  the  Mother 
Church  at  Jerusalem. 

23.  A  Synodical  Epistle  was  sent 
down  to  the  Churches  by  them,  &c. — lit- 
erally, by  their  hand — these  things.  The 
Epistle  is  from  ^Hhe  Apostles,  and  the  El- 
ders and  the  brethren.^''  "  The  brethren,'^ 
(private  members,)  are  named  here, 
also,  because  they  are  understood  as 
acting  through  their  representatives, 
and  many  of  the  brethren  seem  to  have 
been  present  in  the  assembly,  giving 
their  approbation  and  co-operation. 
This  Epistle  was  addressed  to  the  breth- 
ren in  Antioch,  Syria  and  Cilicia,  who 
were  from  the  Gentiles — while  it  was 
plainly  designed  to  apply  equally  to 
all  the  Gentile  Churches  and  brethren. 
Accordingly,  Paul  and  Silas  delivered 
these  decrees  to  all  the  Churches 
among  which  they  passed.  ^  Syria 
mnd  Oiiicia.     Paul  refers  to  his  resi- 


dence in  these  districts  soon  after  hia 
conversion,  (see  Gal.  1  :  21,)  when 
he  probably  planted  Churches  there. 
Barnabas  found  him  at  Tarsus  when 
he  went  for  him  to  go  to  Antioch,  ch.  9 : 
30;  11:25.  ^  Send  greeting.  Lite- 
rally, to  rejoice.  Bid  them  to  rejoice — 
wish  them  joy.  This  is  the  usual 
Greek  form  of  salutation  in  writing 
Epistles.  We  have  it  in  no  New  Tes- 
tament writing,  except  in  the  Epistle 
of  James,  which  is  an  incidental  proof 
of  the  same  writer  here.  It  is  found 
also  in  the  letter  of  Claudius  Lysias, 
ch.  23  :  26. 

24.  Forasmuch.  The  preamble,  or 
preface,  states  the  occasion  of  their 
Synodical  action.  Since  toe  have  heard 
that  some  going  out  from  us,  (viz. 
teachers  from  Jerusalem,  vs.  1,  claim- 
ing to  be  somebody.  Gal.  2 :  6,  and 
probably  pretending  authority  from 
the  Church  at  Jerusalem,)  have  trou- 
bled you  with  words,  (disturbed  your 
Christian  peace  with  statements  and 
arguments,)  subverting  your  souls,  (un- 
settling and  turning  upside  down  your 
minds,)  saying  it  is  necessary  to  be 
circumcised  and  to  keep  the  lata,  (the  cer- 
emonial law.)  This  was  what  these 
false  teachers  taught  to  be  binding  ancj 
necessary  to  salvation,  (vss.  1,  5.) 
1[  To  whom  we  gave  no  commandment,  oi 
commission  to  teach  these  things,  oi 
to  teach  at  all. 

25,  26.  /;;  seemed— it  xoas  our  senti" 
ment,  (or  sentence,  same  as  vs.  22,) 
having  become  of  one  accord,  (after  dis- 
cussion agreeing,)  having  f elected  iner. 


\.  D.  50.] 


CHAP.  XV. 


27  We  have  sent  therefore  Judas  and  Silas,  who  shall 

also  tell  you  the  same  things  by  f  mouth.  rGr.ip#rA 

28  For  it  seemed  good  to  the  Holy  Grhost,  and  to  us, 
to  lay  upon  you  no  greater  burden  than  these  necessary 
thinii's  \ 

29  ^That  ye  abstain  from  meats  offered  to  idols,  and  i^r^u'-is. 
•from  blood,  and  from  things  strangled,  and  from  forni-  f^i^er.ii^:u; 
cation  :  from  which  if  ye  keep  yourselves,  ye   shall  do 

well.     Fare  ye  well. 


to  send  (them)  to  you.  This  was  a 
courteous  address  of  their  authorita- 
tive letter.  Tf  With  our  beloved.  This 
"Was  a  most  ample  indorsement  of  Bar- 
nabas and  Paul,  as  being  held  in  the 
highest  confidence  by  the  Mother 
Church  at  Jerusalem.  The  Synod 
gives  them  all  the  weight  of  their  au- 
thority as  against  the  false  teachers 
who  claimed  to  be  in  high  standing  at 
Jerusalem.  Barnabas  is  named  first, 
as  being  best  known  as  yet  in  Jerusa- 
lem. ^  Men.  The  Apostles  and  El- 
ders extol  Paul  and  Barnabas  as  having 
surrendered  ( oifered  up )  their  lives 
(Rom.  12  :  1,)  in  the  Master's  ser- 
vice, ch.  13  :  50 ;  14  :  19.  This  First 
Synod  gives  a  high  commendation  of 
their  missionary  work,  and  of  their 
position  as  laborers  among  the  Gen- 
tiles. The  Holy  Spirit  has  thus  caus- 
ed it  to  be  placed  on  record,  for  the 
honor  of  these  first  two  foreign  mis- 
sionaries of  tlie  Church,  that  they 
exposed  their  lives  to  imminent  risk, 
and  virtually  ofi"ered  them  up  in  this 
cause — a  pattei'n  to  all  ministers  and 
missionaries  of  Christ. 

27.  We  have  sent  (as  messengers — 
apostled — the  verb  corresponding  with 
Apostle,)  Judas  and  Silas,  (from  among 
ourselves,  see  vs.  22,)  also  themselves 
telling  by  ivord  (of  mouth)  the  same 
things  which  we  have  written  in  the 
letter  to  you,  see  vs.  32  As  Paul  and 
Barnabas  were  so  publicly  committed 
to  this  side  of  the  question  beforehand, 
their  testimony  was  thus  prudently 
confirmed  by  these  special  messengers, 
who  should  also  answer  any  inquiries, 
and  give  all  proper  explanations. 
These  were  really  sent  from  the 
Church  at  Jerusalem,  but  not  thos3 
Who  so  pretended,  vs.  1. 
23* 


28.  The  Synod  not  only  speak  for 
the  Church,  but  they  claim  to  act  in 
accordance  with  the  Holy  Spirit,  and 
with  His  authority.  For  it  seemed 
good — it  is  the  authoritative  sentiment, 
or  sentence — same  word  as  in  vss.  22, 
25.  f  The  Holy  Ghost.  They  were 
conscious  of  having  arrived  at  their 
decision  by  the  direction  of  the  Holy 
Ghost,  so  that  it  was  His  Divine  agen- 
cy and  authority  going  before,  which 
led  to  their  decision.  The  decree, 
therefore,  which  they  send  down  was 
no  invention  of  theirs.  And  they 
claimed  no  authority  for  their  decrees, 
except  so  far  as  they  were  in  conjunc- 
tion with  the  Holy  Ghost.  This  prin- 
ciple would  settle  the  absurd  claims 
of  Church  councils  in  the  Papacy. 
^  To  lay — that  no  more  (further)  burden- 
be  imposed  upon  you,  except  these  things 
necessarily  (imposed.)  The  necessity 
was  to  abstain  from  all  idolatrous 
associations  and  practices ;  and  from 
any  thing  that  could  even  seem  to  put 
dishonor  upon  the  blood  of  expiation. 
Their  decree  is  founded  on  tbe  naces- 
sity  of  the  case. 

29.  Lit.,  To  abstain  from  idol  offer- 
ings, (see  vs.  20.)  Justin  Martyr,  liv- 
ing in  the  second  century,  writes,  that 
Christians  will  undergo  all  torments 
and  punishments,  and  even  death  it- 
self, rather  than  either  worship  ima- 
ges or  eat  of  things  that  are  offered 
to  them."  IT  Fromichich  (things)  pr-?- 
serving  yourselves,  ye  shall  do  well — • 
what  is  most  fit,  and  right,  and  peace- 
able, Eph.  6  :  21 ;  2  Cor.  13  :  11 ;  ch. 
10  :  33 ;  3  John  6.  The  Church  of 
Pergaraos  is  reproached  with  having 
such  among  them,  P»,ev.  1 :  13.  ^  Fan 
ye  well.  This  is  the  usual  Greek  form 
for  a  closing  salutation  in  the  writing 


270 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  50 


30  So  when  they  were  dismissed,  they  came  to  Antioch;  and 
when  they  had  gathered  the  multitude  together,  liiey  delivered  the 
epistl  fl : 

31  Which  when  they  had  read,  they  rejoiced  for  the 
II  Or.  ex/iorta-     ||  ooHSolation. 

32  And  Judas  and  Silas,  being  prophets  also  them- 
*8°23""^^''""*  selves,    ''exhorted   the   brethren   with    many  words,  and 

confirmed  them. 

33  And  after  they  had  tarried  there  a  space,  they  were 
let  *go  in  peace  from  the  brethren  unto  the  apostles. 

34  Notwithstanding  it  pleased  Silas  to  abide  there  still. 

35  ^Paul   also   and   Barnabas    continued   in  Antioch, 


i  1  Oor.  16;  II 
Heb.  11:31. 


fcch.  13:1. 


of  letters.  It  means,  be  strong — pre- 
vail ;  same  as  valete  in  the  Latin.  Ob- 
BEKVE. — This  was  the  action  of  the 
FIRST  Synod  in  the  Chuistian  Church. 
It  fixed  the  doctrine  and  established 
the  peace  of  the  Church,  and  was  a 
development  of  Church  order,  which  is 
claimed  as  a  pattern  and  warrant  for 
Courts  of  Review  and  Control. 

30.  They,  therefore,  having  been  dis- 
viissed,  (formally,)  probably  with  reli- 
gious services,  vs.  33;  13  :  3,  and  pos- 
sibly with  an  escort  for  a  part  of  the 
jvay — came  to  Antioch.  Judas  and  Silas 
were  the  delegates  of  the  Synod  to  the 
Church  at  Antioch^  in  connection  with 
Paul  and  Barnabas,  who  had  been  sent 
up  by  this  Church  to  the  Synod. 
^  Arid  having  convened  the  multitude — 
the  Church  membership — the  brethren. 
See  vs.  12  ;  6  :  2,  the  same  term  ap- 
plied to  the  Church  membership  at 
Jerusalem.  The  epistle  was  addressed 
to  the  brethren,  (vs.  23,)  and  to  them 
ihey  (the  delegates)  delivered  the  epistle, 
and  having  read  (it)  they  (the  Church 
members)  rejoiced  for  the  consolation — 
rather,  confirmation  (strengthening.) 
This  term  is  kindred  to  that  for  ^^  Par- 
aclete,^^ which  is  rendered  Comforter, 
from  the  old  Latin  term  confortari, 
which  means  rather  to  strengthen. 
They  rejoiced  for  the  strengthening 
effect  of  this  Synodical  action,  where- 
by they  were  freed  from  the  burden  of 
ritual  observances  as  a  ground  of  jus- 
t'fication. 

32.  Judas  and  Silas,  being  prophets 
(inspired  teachers.)  also  themselves,  as 
(Fellas  Paul  and  Ba-Tiabas,  (ch.  13:  1,) 


and  therefore  competent  to  instruct, 
according  to  their  instructions  from 
the  Synod,  vs.  27,  exhorted  (in  a  con- 
solatory and  strengthening  vay,)  the 
brethren  (the  Church)  tvith  many  words, 
and  confirmed  {strengthened)  them.  See 
14  :  22,  where  the  same  words  are 
used  in  different  order. 

33.  Tarried — lit.,  having  made  time 
— having  made  some  stay,  or  spent 
some  time,  they  were  dismissed  (the 
same  term  as  is  used  of  their  being 
sent  away,  vs.  30,)  with  peace,  (with  the 
salutations  of  '■'■peace,''''  16  :  36;  Mark 
5  :  34,)  from  the  brethren  of  the  Church 
at  Antioch  (back)  to  the  Apostles,  &c., 
at  Jerusalem. 

34.  Lit.,  But  it  seemed  good,  (the  same 
term  as  is  used  vss.  22,  25,  28,  of  the 
authoritative  sentence  of  the  Synod ; 
and  here,  also,  it  may  carry  with  it 
the  idea  of  an  authoritative  decision, 
especially  directed  by  the  Spirit,)  — 
that  is,  after  they  were  formally  dis- 
missed by  the  Church,  as  their  mission 
from  Jerusalem  was  accomplished,  Si- 
las decided  to  remain  still  there  in 
Antioch.  Or  it  may  easily  be,  that 
Silas  returned  to  Antioch  after  going 
to  Jerusalem,  see  vs.  40.  From  Gal. 
2  :  10,  we  learn  that  the  Apostles  re- 
quired of  Paul  and  Barnabas  that  in 
their  Gentile  missions  they  should  re- 
member the  poor  saints  at  Jerujsalem, 
that  thus  those  Gentile  converts  who 
were  set  free  from  the  Jewish  yoke, 
might  not  forget  the  wants  and  claims 
of  the  Mother  Church. 

35.  Paul  also  and  Barnabas  spenl 
(timej   in  Antioch  (prior  to  their  nexk 


AD.  61.] 


CHAP.  XV. 


271 


teaching  and  preaching  the  word  of  the   Lord,  with  many  others 
also. 

36  ^\  And  some  days  after,  Paul  said  unto  Barnabas, 

Let  us   go   again  and  visit   our  brethren  4n  every  city  j^'^^ji^^^^^JJ'. 
where  we  have  preached  the  word  of  the  Lord,  and  see  ^  ^'  -*•  '^■ 
how  they  do. 

37  And  Barnabas  determined  to  take  with  them  "^  John,  Tiidn?!;^'  ^ 
whose  surname  was  Mark. 

38  But  Paul  thought  not  good  to  take  him  with  them, 
■who  departed  from  them  from  Pamphylia,  and  went  not  ''<=i»":i3. 
with  them  to  the  work. 

39  And  the  contention  was  so  sharp  between  them,  that  they 
departed  asunder  one  from  the  other:  and  so  Barnabas  took  Markj 
and  sailed  unto  Cyprus; 

40  And  Paul  chose  Silas,  and  departed,  "being  recom-  'c^^-i^^^e. 
mended  by  the  brethren  unto  the  grace  of  God. 


Col.  i :  10. 
^Tim.  4:11. 
Phi;.  24. 


missionary  journey,  vs.  40,)  teaching 
and  (particularly)  evangelizing  the  word 
of  the  Lord,  (proclaiming  it  as  glad 
tidings, )  ivith  many  others  also.  Teach- 
ers and  preachers  became  thus  quite 
a  distinction  at  Antioch  as  the  Mother 
Church  of  Gentile  Christendom — the 
Church  of  progress  and  universalit}^ — 
the  missionary  Church  looking  to  the 
evangelizing  of  the  globe.  V'h.  13  :  1. 
A  Church  of  large  aims,  and  a  mis- 
sionary spirit  will  have  men  raised  up 
for  the  great  work. 

§25.  Paul's  secoxd  Missionary 
Journey  (with  Silas.) — Europe — 
Macedonian  Vision.  A.  D.  51.  Chs. 
15:3G  to  16:10. 

36.  Literally,  after  some  (not  many) 
days.  Some  suppose  that  during  this 
interval,  Peter  and  Paul  had  their  dis- 
sension at  Antioch,  Gal.  2  :  11,  and 
Barnabas  was  led  away  by  the  dissim- 
ulation. But  the  time  seems  rather 
short  for  this,  and  such  a  dissension 
here  scarcely  accords  with  the  prompt 
setting  out  of  Paul  and  Barnabas  to- 
gether. See  vs.  28,  in  the  case  of  Mark. 
\  Let  us  go.  Literally,  turning  back 
now,  let  us  visit  (oversee)  our  brethren, 
&c.,  in  every  city,  how  they  hold  (them- 
selves.) ^  Where  we  have  preached,  &c. 
I-iterally,  announced,  as  a  first  attempt. 

37.  Determined  (rather,  planned  — 
had  a   miudj  to  take  with   him  Mark, 


who  was  his  cousin.  Col.  4  :  10.  But 
Paul  thouglU  fit  not  to  take  ^vith  him  this 
one  who  departed,  &c.  See  eh.  13  :  13. 
In  Paul's  judgment,  Mark  had  shown  a 
spirit  in  some  way  unbecoming  a  mis- 
sionary for  such  a  field  as  theirs. 

39.  The  contention.  Literally,  then 
arose,  therefore,  a  paroxysm — a  sharp 
excitement — a  provocation  which,  in 
the  end,  was  a  provocation  to  love  and 
to  good  works,  Heb.  10 :  24,  and  it 
was  overruled  also  to  the  increase 
of  laborers  and  an  extension  of  the 
missionar}'  field,  so  as  that  they  depart- 
ed asunder  (were  separated)  from  one 
another,  as  Abraham  and  Lot.  Gen. 
13  :  9.  (This  indicates  their  separation 
as  to  their  route,  but  not  any  hostile 
rupture. )  "It  was  an  eager  dispute  be- 
tween Paul  persuading  what  was  more 
just,  and  Barnabas  desiring  T^'hat  wa3 
more  kind."  Ajid  so  (so  that)  Barna- 
bas taking  Mark,  sailed  unto  Cyprun — 
which  was  the  native  country  of  Bar- 
nabas, where  also  Mark  had  his  rela- 
tives. This  is  the  last  mention  of 
Barnabas  in  the  Acts. 

40.  But  Paul  having  chosen  Silas  (for 
himself)  departed — (went  forth  on  the 
missionary  tour,)  having  been  committed 
by  the  brethren  unto  the  grace  of  God. 
This  does  not  imply  that  Barnabas  was 
not  so  commended,  as  Luke  confines 
himself  to  his  object  of  narrating 
Paul's  movements.     There  may  be  an 


272 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  51. 


p  eh.  16:5. 


h  ch.  19 :  23 

Rom.  16:21 

ICor.  4:17 

Vhil.  2 :  19. 

lThe»s.  3:2, 

1  Tim.  1 :  2. 

2  Tim.  1 :  2. 

ci  Tim.  1:5. 

doh.  6:3. 

«1  Cor.  9:20. 

Gal.  2:3. 

See  Gal.  5  :  2, 

41  And  he  went  through  Syria  and  Cilicia,  ^  confirming 
the  churches. 

CHAPTER   XVI. 

1  Then  came  he  to  *  Derbe  and  Lystra :  and,  behold,  a 
certain  disciple  was  there,  ** named  Timotheus,  ''the  son  of 
a  certain  woman,  which  was  a  Jewess,  and  believed ;  but 
his  father  was  a  Greek  : 

2  Which  "^was  well  reported  of  by  the  brethren  that 
were  at  Lystra  and  Iconiuin. 

3  Him  would  Paul  have  to  go  forth  with  him;  and 
®  took  and  circumcised  him  because  of  the  Jews  which  were 
in  those  quarters  :  for  they  knew  all  that  his  father  was  a 
Greek. 


intimation  that  the  Church  rather  sided 
with  Paul. 

41.  Through  Syria  and  Cilicia — ac- 
cording to  their  comuiission  from  the 
Apostles  and  Elders.  See  vs.  23. 
^  Confirming — strengthening.  The  same 
term  as  is  used  in  vs.  32.  Paul  is 
named  alone,  as  being  head  and  leader, 
and  Luke  has  it  for  his  object  to  narrate 
Paul's  labors.  Going  from  Antioch, 
the  capital  of  Syria,  into  Asia  Minor, 
he  would  naturally  go  to  Cilicia,  whose 
capital  was  Tarsus,  and  in  both  these 
districts  he  had  planted  Churches 
doubtless  before.  See  vs.  23,  notes.  He 
probably  confirmed  or  strengthened 
the  Churches  mainly  in  regard  to  this 
great  doctrine  lately  settled  by  the 
Synod,  as  the  Synodical  letter  issued 
and  sent  down  to  the  Churches  was 
addressed  to  these  districts  by  name. 
This  second  missionary  journey  of 
Paul  thus  commenced  A. D.  51, (spring,) 
terminated  A.  D.  54,  (autumn.)  Ch, 
18,  22. 

CHAPTER    XVI. 

1.  On  this  second  missionary  jour- 
ney from  Antioch,  Paul's  object  was  to 
deliver  the  decrees  of  the  Synod  to 
those  Churches  according  to  his  in- 
structions, and  to  confirm  them  in  the 
truth,  as  Judaizing  teachers  had  en- 
deavored to  turn  them  aside.  He 
passod  through  Syria  in  the  neighbor- 
hood of  Antioch,  the  capital ;  and  then 
through  Cilicia,  where  he  would  feel 
more  at  horn?  among  his  native  hills. 


But  not  remaining  there,  he  came  into 
the  provinces  farther  west,  where  he 
had  experienced  the  most  grievous 
treatment  at  the  instance  of  the  false 
teachers.  Derbe  and  Lystra  are  nam- 
ed, though  he  most  probably  visited 
Iconium  and  Antioch  in  Pisidia  also. 
A  most  important  item  in  the  history 
here, is  the  meeting  with  Timothy,  i.e., 
at  Lystra,  as  it  would  seem — which 
was  probably  his  birth  place,  see  ch. 
20 : 4,  though  some  suppose  it  was 
Derbe,  ari  others  that  he  was  born  at 
the  former,  and  was  now  living  at  the 
latter.  He  was  the  son  of  a  certain  wo~ 
man,  (Eunice,  2  Tim.  1:5,)  of  emi- 
nent piety,  as  was  also  his  grandmoth- 
er, Lois.  ^  A  Jeivess  which  believed. 
She  was  a  Christian  convert  from  Ju- 
daism, Timothy  was  also  a  Disciple, 
or  Christian  convert,  Paul  calls  him 
my  son  in  the  Lord,  1  Cor.  4:17;  1 
Tim,  1  :  2  ;  2  Tim.  1  :  2.  He  had  been 
early  made  familiar  with  the  sacred 
Scriptures,  2  Tim.  3:14,  and  )iad  prob- 
ably been  converted  on  PjyuI's  first 
visit,  ch.  14  :  7.  ^  But  his  father  was 
a  Greekj  and  probably  a  heathen,  pos- 
sibly a  proselyte.  This  was  expressly 
mentioned  to  show  how  Timothy  was 
of  mixed  origin,  and  related  to  both 
.Tews  and  Gentiles.  Lystra  was  aq 
idolatrous  city,  without  a  Jewish  syna- 
gogue.    Ch.  14 :  9. 

2,  3.  Which.  That  is,  Timothy,  wa% 
tvi'nessed  to,  1  Tim.  1:18.  He  was  set 
apart  for  the  work  of  the  ministry,  "  by 
the  laying  on  of  the  hands  of  the  pre«»- 


A,  D.  51.] 


CHAP.  XVI. 


27a 


4  And  as  they  went  through  the  cities,  they  delivered 

them  the  decrees  fjr  to  keep,  'that  were  ordained  of  the -''*'''•  ^^■■^' ** 
apostles  and  elders  which  were  at  Jerusalem. 

5  And  «so  were  tht 
and  increased  in  number  daily 

6  Now  when  they  had  gone  throughout  Phrygia  and  the  region  of 
Galatia,  and  were  forbidden  of  the  Holy  Ghost  to  preach  the  word  in 
Asia, 


churches  established  in  the  faith,  ^''^■'^^■*^- 


byteiy,"  1  Tim.  4 :  14  ;  2  Tim.  1 :  6, 
after  he  had  "made  a  good  confession 
befure  many  witnesses,"  1  Tim.  6:  12, 
and  his  labors  are  here  doubtless  re- 
ferred to  in  Lystra  and  Iconium.'  It  was 
for  this  public  testimony  doubtless  that 
Faul  would  have  him  (wished  him)  to 
go  forth  with  him,  on  his  missionary 
tour.  ^  Took  and  circumcised.  This 
rite  could  be  performed  by  any  Isra- 
elite. This  was  no  abandonment  of 
his  fixed  principle,  that  they  who  con- 
tended for  circumcision,  as  necessary  for 
salvation,  forsook  the  Gospel  of  Christ. 
It  was  a  step  which  he  judged  expedi- 
ent for  Timothy's  greatest  usefulness. 
1  Cor.  10 :  23.  As  the  son  of  a  Gentile, 
he  would  be  a  fit  fellow  laborer  among 
the  Gentiles,  while  as  circumcised  be- 
cause of  his  mother's  being  a  Jewess, 
he  would  conciliate  the  Jews,  who 
would  otherwise  avoid  him  and  regard 
him  as  a  heathen  like  his  father.  1 
Cor.  9 :  22.  It  was  not  Timothy  that 
sought  circumcision,  as  in  order  to 
salvation,  but  Paul  circumcised  him, 
that  thus  this  young  disciple  might 
better  serve  him  in  his  missionary 
work.  "Just  as  I  myself,  (says  Lu- 
ther,) if  I  were  about  to  preach  the 
Gospel  among  the  Jews,  should  be 
willing  and  ready  to  submit  to  circum- 
cision, and  to  eat  and  abstain,  as  they 
did."  It  was  not  circumcision  that 
was  sinful,  but  the  trusting  to  it.  In 
the  case  of  Titus,  both  whose  parents 
were  Gentiles,  Paul  would  not  concede 
the  point,  as  there  was  no  such  Jewish 
connection  in  his  case. 

4.  Ab  they  went — passed  through. 
So  far  as  can  be  gathered  from  the 
hlaCory,  Timothy  is  the  first  Gentile 
convert  who  appears  as  a  regular  mis- 
Bionary.  If  CiUes.  Lysti-a,  Derbe, 
ADtiooh  and  loonium.     \  They  deliver- 


ed (to)  them  the  decrees — [dogmas,  as  the 
term  is,  ch.  14:  22,) — authoritative  d^ 
cisio7is — to  keep.  Literally,  to  guard. 
^  Ordained.  They  were  doy/uaTa,  dog- 
mas — decided  upon,  determined  by  the 
Synod.  These  Synodical  decisions 
were  not  merely  advisory,  but  judicial, 
and  were  sent  down  to  the  Churchea 
as  the  authoritative  action  of  this  Court 
of  Review  and  Control. 

5.  And  so.  Literally,  therefore,  &c. 
So  then,  as  a  consequence  of  this  mis- 
sionary movement,  together  with  the 
settlement  of  the  vexed  question — the 
Churches  were  settled  in  the  faith,  (thia 
point  of  doctrine  being  fixed,  and  the 
proper  views  of  Christian  truth  being 
established,  so  that  they  were  no  lon- 
ger weakened  by  this  dissension  and 
controversy,)  and  increased  in  the  number 
(of  their  members)  daily.  Observe. — 
The  great  advantage  of  such  a  Court 
of  Jesus  Christ  as  can  authoritatively 
settle  for  the  Churches  a  question  in 
dispute.  The  truth  of  God  is  thus 
conserved,  and  the  unity  and  peace  of 
the  Churches  is  maintained,  and  the 
assaults  of  errorists  are  defeated.  Min- 
isters of  Christ  should  be  held  respon- 
sible for  the  doctrines  they  preach,  no 
less  than  members  for  the  doctrines  they 
receive,  else  dangerous  error  may  any 
time  corrupt  the  Churches. 

6.  Now.  The  preceding  verse  may  be 
taken  either  as  the  close  of  the  former 
paragraph,  or  as  the  opening  of  this, 
The  journey  of  .  these  missionaries 
would  be  in  a  northeast  direction  from 
Antioch  or  Iconium  to  Phrygia.  This 
district  was  not  a  separate  province, 
but  a  tract  of  country  in  the  central 
part  of  Asia  Minor  not  clearly  defined, 
though  bounded  by  Galatia  and  Bithy- 
nia.  There  were  sixty-two  cities  ia 
this  region.     Many  Jews  settled  here 


B74 


THE  ACTS  OF  THE  APOSTLES. 


[A  13   51 


7  After  they  were  come  to  Mysia,  they  assayed  to  go  into  Bithynia  j 
but  the  Spirit  suffered  them  not. 

8  And  the}^  passing  by  Mysia  ^  came  down  to  Troas. 

9  And  a  vision  appeared  to  Paul  in  the  night;  There 
stood  a  'mat.  of  Macedonia,  and  prayed  him,  saying,  Come 
over  into  Macedonia,  and  help  us. 


ft  2  Cor.  2:12. 
£  Tim.  4 :  13. 


in  the  time  of  the  Maccabees ;  and 
Paul  planted  Churches  in  the  chief 
cities,  as  Laodicea,  Colosse,  and  Hie- 
ropolis.  To  the  Colossians  he  wrote 
afterwards  an  Epistle.  ^  Galatia. 
Otherwise  called,  Gallo-Grecia,  former- 
ly included  in  Phrygia,  but  settled  by 
the  Gauls  and  Celts,  of  German  origin, 
in  the  third  century  before  Christ,  Avho 
mixed  with  the  Greeks,  and  were  called 
Gallo-Grecians.  They  retained  the 
German  language  in  Jerome's  time, 
and  Paul's  letter  to  the  Churches  of 
this  province  might  be  called  a  letter 
to  the  Germans,  and  the  great  ex- 
pounder of  it  is  the  German  Luther. 
But  the  Greek  was  also  extensively 
spoken  among  them.  This  province 
was  evangelized  by  Paul,  and  as  he 
finds  disciples  here  on  his  third  mis- 
sionary journey,  (ch.  18  :  23,)  we  know 
that  he  must  have  planted  Churches 
here  at  his  first  visit.  Gal.  1  :  2 ;  4  :  13, 
14.  "The  Churches  of  Galatia"  he 
addresses  in  his  Epistle,  and  they  were 
remarkable  for  their  devoted  affection 
toward  him,  even  so  that  they  would 
Lave  plucked  out  their  eyes  for  him, 
&c.,(Gal.4:  15.)  ^Forbidden — restrain- 
ed. Either  by  inward  revelation,  or 
by  a  word  of  prophecy,  they  were  hin- 
dered ncv  from  preaching  in  Procon- 
sular Asia,  which  comprised  Ionia,  of 
which  Ephesus  was  the  capital.  Here 
the  Gospel  was  afterwards  preached 
with  great  success,  and  Paul  wrote  an 
Epistle  to  the  Ephesians.  Mysia  was 
included  in  this  province.  Hence  we 
find  them,  (vs.  7,)  when  they  come  to 
Mysia,  passing  it  by,  Lydia  and  Caria 
were  also  included. 

7,  8.  From  Phrygia  they  went  east 
to  Galatia,  thence  southwest  through 
the  north  part  of  Phrygia  down  to  the 
frontier  of  MysLa.  Being  resti'ained  by 
the  Holy  Spirit  here,  they  assayed — at- 
iempted  to  go  into  Bithynia,  adjoining 


Mysia,  where  they  were  again  forbid- 
den. Thence  they  passed  by  Mysia,  so 
far  as  regards  preaching,  though  they 
passed  through  it  to  Troas,  a  city  fouF 
miles  distant  from  ancient  Troy,  with 
an  important  harbor.  \Bithynia.  This 
was  the  Roman  province  where  Pliny 
the  younger  was  proconsul  at  the  open- 
ing of  the  second  century.  About  A. 
D.  102  he  wrote  a  letter  to  the  Empe- 
ror Trajan,  inquiring  what  should  be 
done  with  the  Christians,  who  were  so 
fast  multiplying  in  that  province  as  to 
cause  the  desertion  of  the  temples,  and 
to  threaten  the  utter  downfall  of  the 
State  religion.  He  gives,  also,  such  an 
account  of  the  Christian  faith  and 
practice,  as  enables  us  to  identify  the 
same  Christianity  which  we  now  pro- 
fess as  embraced  then,  and  witnessed 
with  blood.  And  inasmuch  as  the 
missionaries  did  not  go  into  Bithynia, 
we  must  infer  that  the  Gospel  spread 
thither  from  Galatia,  in  that  wonderful 
progress  which  so  distinguished  it  in 
the  first  three  centuries.  In  this  pro- 
vince Peter  labored  very  successfully 
afterwards,  1  Pet.  1 :  1. 

9.  It  is  plain  from  this  narrative 
that  the  Spirit  had  restrained  the  mis- 
sionaries from  tarrying  now  in  Asia, 
just  in  order  that  they  might  hasten 
at  once  to  Europe,  f  A  vision — the 
same  as  in  the  case  of  Cornelius,  ch. 
10  :  3 — appeared — lit.,  was  seen  by  Paul. 
This  was  not  a  dream,  but  a  supernat- 
ural apparition  to  convey  to  him  im- 
portant truth.  There  was  a  certain- 
man,  a  Macedonian,  standing  beseeching 
him,  and  saying.  That  the  man  was 
from  Macedonia  was  made  apparent  to 
Paul  as  part  of  the  vision,  whether 
this  was  by  his  language,  or  dress,  or 
declaration,  or  by  inward  revelation. 
^  Cojne  over.  Lit.,  Having  crossed 
over — viz.,  the  north  part  of  the  MQe&n 
Sea — help  us — Macedoiiians.    TJiia  was 


n 


A.  D.  51.]  CHAP.  XVI.  275 

10  And  after  lie  had  seen  the  vision,  immediately  we 
endeavoured  to  go  ^into  Macedonia,  assuredly  gathering  *' *'"'''"• 
that  the  Lord  had  called  us  for  to  preach  the  gospel  unto 

them. 

11  Therefore  loosing  from  Troas,  we  came  with  a  straight  coursa 
to  Samothracia,  and  the  next  day  to  Neapolis ; 


the  part  of  Europe  nearest  to  the  sea- 
port of  Troas ;  and  the  man  appeared 
Rs  the  representative  of  the  Great 
Western  nations.  He  thus  ' '  makes 
the  confession  that  the  highest  splen- 
dor of  heatliendom,  which  we  must  re- 
cognize in  the  arts  of  Greece  and  in 
the  polity  and  imperial  power  of  Rome, 
had  arrived  at  the  end  of  all  its  re- 
sources." 

10.  ire  endeavored — ice  sought — hy 
seeking  a  ship.  The  historian  Luke 
here  first  introduces  himself  as  one  of 
the  missionary  company.  There  seems 
little  doubt  that  Luke  here  jouied 
them,  (some  think  as  Paul's  physiciaa, 
see  Col.  4  :  10,  and  refer  to  the  fre- 
quent intimation  of  his  shattered  health, 
Gal.  4  :  13,  14 ;  2  Cor.  12  :  7,)  perhaps 
as  a  missionary  physician.  At  vs.  17 
to  ch.  20  : 0,  the  use  of  the  first  person 
is  dropped,  and  it  is  hence  inferred 
that  Luke  remained  at  Philippi,  whei'e 
he  leaves  off  the  "  ice"  in  the  nar- 
rative. At  ch.  21  :  17  to  27  :  1, 
he  drops  the     '-we,''  simply  because 


he  is  speaking  of  Paul  alone.  ^  -4*- 
suredly  gathering.  By  consultation 
and  comparison  of  views,  they  came 
unanimously  to  the  conclusion,  that  the 
Lord  Jesus  Christ,  had  called  them  by 
His  providence  anU  Spirit,  to  evangelize 
them,  Acd  for  the  first  time  the  Gos- 
pel was  to  be  carried,  in  accordance 
with  this  Divine  intimation  of  an  im- 
ploring world,  from  Asia  across  the 
boundary,  to  Europe,  on  its  way  to 
Rome, 

^  26.  The  first  Church  in  Europe, 
{Philippi )  —  Lydia  —  (  Pgthoness)  — 
Imprisonment  and  Miraculous  de- 
liverance   OF  Paul   and   Silas- 
{ Jailor.)     Ch.  16:11-40. 

11.  Loosing — setting  of — putting  to 
sea.  (Same  as  ch.  13  :  13. )  t  Straight 
course — without  tacking — implying  a 
fair  wind  from  the  south.  "  Ran  right 
before  the  wind,"  21 :  1.  The  voyage 
in  tlie  opposite  direction  took  five  days, 
ch.  20 :  6.  Samothrace  is  on  the  coa^ 
of  Thrace,  not  far  from  Traas,  now 


276 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  51 


iPhn.  1.1. 

fl  Or,  lhejlr»t. 


12  And  from  thence  to  'Philiiopi,  whicli  is  ||  the  chief 
city  of  that  part  of  Macedonia,  and  a  colony;  and  we 
were  in  that  city  abiding  certain  days. 

13  And  on  the  f  sabbath  we  went  out  of  the  city  by  a 
river  side,  where  prayer  was  wont  to  be  made ;  and  we  sat 

down,  and  spake  unto  the  women  which  resorted  thither. 


f  Or.  eahhath 
day. 


called  Samothraki.  Neapolis  is  about 
Bixty-tive  miles  distant  north-west,  on 
the  coast  of  Macedonia.  It  was  the 
port  to  Philippi,  as  Seleucia  was  to 
Antiocb,  or  the  Pira9us  to  Athens. 

12.  And  from  thence  —  immediately 
to  Fhilippi,  about  ten  miles  distant 
from  Neapolis.  Here  was  Paul's  first 
Church  in  Europe.  (See  Epis.  Phil.) 
^  The  chief  city.  Rather,  first  city  of 
the  Macedonian  portion  of  the  district. 
Here  is  one  of  the  many  instances  in 
which  Luke's  narrative  is  corroborated, 


in  the  minutest  details,  by  the  secular 
history  of  the  time— showing,  apart 
from  its  claims  to  Divine  inspiration, 
how  the  authority  of  the  book  as  a 
historical  document  can  be  established. 
That  Philippi  was  a  "first  city"  of 
the  province,  is  implied  in  its  being  a 
"colony."  And  the  Roman  coins  of 
Philippi  are  still  extant  from  the  time 
of  Augustus  to  that  of  Caracalla. 
One  of  these  is  inscribed,  "0/  the 
Macedonians  of  the  first.^'  Some  un- 
derstand   that    as    Neapolis  properly 


belonged  to  Thrace,  (of  the  empire,) 
Philippi  was  the  first  Macedonian 
city  to  which  the  missionaries  came, 
and  that  this  is  the  sense  here ;  but 
we  may  rather  take  it  to  mean  a  chief 
city,  in  distinction  from  Neapolis 
which  was  inferior.  Wisdom  "now  was 
to  utter  her  voice  in  the  city,"  in  the 
chief  place  of  concourse,  within  the 
great  Western  empire  of  the  world. 
(Proverbs  1:2.)  ^  A  colony.  The  Ro- 
man colonies  were  populated  by  Ro- 
man citizens  who  had  all  the  civil  priv- 
ileges of  Rome  itself,  and  voted  at 
Rome.  They  were  in  fact  extensions 
of  the  capital  to  the  provinces.  They 
were  governed  by  tlieir  own  senate 
and  magistrates.  Some  had  even  their 
!and  freed  from  tribute,  and  this  was 
the  favored  case  with  Philippi.  Vet- 
eran soldiers  and  freed  men  were  com- 
mauly    the    colonists.       The    fact    of 


Philippi  being  a  colony,  will  explain 
what  occurred,  vs.  37,  38,  where  it 
became  important  to  plead  the  rights 
of  Roman  citizenship.  If  And  we  wero 
in  this  city  spending  some  days — proba- 
bly some  weeks.  See  vss.  16,  18. 
Philippi  was  already  a  representctive 
of  Rome  and  the  Great  West,  and  in 
so  far  it  was  contemplated  by  the 
Macedonian  cry. 

13.  On  the  Sabbath— the  Saturday 
after  arrival — ive  departed  outside  of  th« 
city,  by  a  river^-iho.  small  stream  run- 
ning by  Philippi,  called  Gangitcs, 
which  emptied  into  the  Strymon,  some 
miles  off.  T"  Where  prayer  (or  a  meet- 
ing for  prayer)  tons  wont  to  be.  The 
custom  of  the  Philippinn  Jews  was  to 
assemble  in  this  place,  outside  of  the 
city,  either  because  the  law  excluded 
their  religious  nssemblies  from  the 
city,   as  the  term  would  intimate,  (V 


A.  D.  51.] 


CHAP.  XVI. 


277 


14  ^  And  a  certain  woman  named  Lydia,  a  seller  of  purple,  of  tlie 
city  of  Thyatira,  which  worshipped. Grod,  heard  us:  whose 

"» heart  the  Lord  opened,  that  she  attended  unto  the  things  »»i''^«24;«. 
which  were  spoken  of  Paul. 

15  And  when  she  was  baptized,  and  her  household,  she 
besought  us,  saying.  If  ye  have  judged  me  to  be  faithful  „, 
to  the  Lord,  come  into  my  house,  and  abide  there. 
^  she  constrained  us. 


A^J    aud33:ll. 
ai.uu  Judges  la:  21. 


because  thej  preferred  the  locality  on 
the  river  side  for  the  convenience  of 
Jewish  ablutions.  The  term  for  'prayer  is 
understood  by  some  of  a  prayer-house, 
or  prayer-hall,  but  like  the  term  meeting, 
in  English,  it  is  used  both  in  the  sense 
of  worship  and  place  of  worship.  No 
building  needs  be  supposed  here.  The 
locality  is  the  river-side.  Where  there 
was  accustomed  to  be  a  prayer  meet- 
ing. See  vs.  16.  The  term  for  "was 
wont" — rendered  often  loas  supposed — 
is  also  used  in  regard  to  customs  which 
have  the  force  of  law — the  noun  deri- 
ved from  this  verb  meaning  law.  There 
seems  to  have  been  no  synagogue,  and 
only  a  few  Jews  at  Philippi,  ^  Sat 
down.  And  having  sat  down,  toe  dis- 
coursed to  the  women  ivhich  came  together 
for  prayer.  The  worshipers  were 
chiefly,  if  not  exclusively,  women,  and 
usually,  in  Jewish  worship,  the  men 
are  separated  from  the  women.  See 
eh.  17 :  4,  12.  This  was  a  female 
prayer  meeting.  So  was  Queen  Es- 
ther's.    (See  Esther  4:  16.) 

14.  Lydia.    This  woman  was  Paul's 

FIRST   CONVERT   IX    ALL   EuROPE.       Her 

name,  Lydia,  was  a  common  one,  and 
was  the  name  also  of  the  province  in 
which  she  lived.  She  was  a  seller  of 
purple  dyes  or  cloths,  the  rich  color 
obtained  from  a  shell  fish.  This  trade 
is  mentioned  by  Homer,  as  celebrated 
in  the  neighborhood  of  Thyatira.  The 
art  is  still  practiced  there.  An  inscrip- 
tion has  been  found  there  purporting 
to  have  been  made  by  the  craft  of 
dyers.  The  city  was  on  the  borders  of 
Lydia  and  Mysia,  and  situated  between 
Pergaraos  and  Sardis.  Lydia  was  still 
a  resident  there,  as  we  infer,  though 
sojourning  then  for  her  trade  at  Phil- 
ippi. She  is  spoken  of  as  worshiping 
Ood'  -one  who  attended,  at  least,  on 
24 


the  worship  of  the  true  God,  and  prob- 
ably a  proselyte,  though  rot  necessa- 
rily. She  heard  —  zvas  hearing  u.s. 
Whose  heart  the  Lord  (Jesus  Christ  by 
His  Spirit)  opened  —  implj'ing  that  it 
was  shut  by  nature  against  the  truth, 
and  that  it  required  the  Almighty 
power  of  the  Risen  Lord  to  open  it. 
Every  disposition  to  receive  the  truth 
must  come  from  God  only.  Here  it 
was,  in  some  respects  most  remarkable. 
The  result  was  that  she  attended — rath- 
er, gave  heed — to  the  things  discoursed 
by  Paul.  "  The  Spirit  of  God  maketh 
the  reading,  but  especially  the  preach- 
ing of  the  word,  an  effectual  means  of 
convincing  and  converting  sinners." 

15.  Was  baptized.  This  is  the  first 
time  in  the  history  of  Paul's  mission 
among  the  Gentiles  that  baptism  is 
spoken  of.  And  here  the  baptism  of 
Lydia's  household  along  ivith  herself, 
is  mentioned  as  matter  of  course,  and 
as  though  it  was  the  practice,  which 
would  readily  be  understood  without 
explanation.  It  was  not  said  that  they 
believed,  and  therefore  were  baptized. 
Only  her  own  believing  is  spoken  of, 
and  then,  as  if  it  followed  immediately 
from  this,  the  baptism  of  her  house- 
hold and  of  herself  together  is  recorded. 
But  the  ordinance  of  Infant  Baptism 
does  not  rest  for  its  authority  on  mere 
inferences,  however  clear,  but  on  the 
great  principle  of  the  unity  of  both  dis- 
pensations, having  the  same  covenant 
of  grace  and  only  a  change  in  the  seal. 
Unless  the  covenant,  under  the  New 
Dispensation,  included  the  infant  off- 
spring also,  its  benefits  would  have 
been  far  fewer  and  more  restricted 
than  under  the  Old,  and  the  Jew  would 
reasonably  have  complained  that  liia 
household  was  cut  off,  But  we  hear 
of  no  such  complaint.     The  Apostles, 


27S 


THE  ACTS  OF  THE  APOSTLES. 


[A.  Jy.  51 


16  If  And 


it  came  to  pass,  as  we  went  to  prayer,  a 

Vofl'TfSthon  certain  damsel  "possessed  with  a  spirit  '|  of  divination  met 

•h.  19:^^.      yg^  which  brought^  her  masters  p  much  gain  by  soothsaying. 

17  The  same  followed  Paul  and  us,  and  cried,  saying, 

These  men  are  the  servanti  of  the  most  high  God,  which  shew  uuto 

us  the  way  of  salvation. 


as  Jews,  would  have  administered  bap- 
tism to  the  children  of  believers  as  mat- 
ter of  course,  and  converts  would  have 
expected  it  and  claimed  it  for  their 
households.  So  the  practice  would 
obtain  uniformly  and  without  any  com- 
mand, as  we  find  it  did  obtain  in  the 
early  Church,  without  doubt.  Peter 
is  therefore  forward  to  proclaim  this 
household  feature  at  Pentecost,  ch.  3  : 
17,  39.  (See  in  case  of  the  jailor's  fam- 
ily, (vs.  33,)  that  of  Stephanas,  1  Cor.  1: 
16  ;  ch.  21 :  4 ;  1  Cor.  7: 14. )  The  contro- 
versy about  circumcision,  and  the  de- 
cision of  it  by  the  Synod,  involved  of 
course  the  whole  ordinance,  and  its 
application  to  children,  as  well  as  to 
parents.  And  if  that  was  dispensed 
with  and  supplanted  by  baptism  in  the 
case  of  adults,  why  not  also  in  the 
case  of  infants,  unless  otherwise  ad- 
vertised. ^  If  ye — if  indeed — or,  since 
ye  have  judged  me  faithful  to  the  Lord, 
as  implied  by  their  application  of  the 
covenant  seal.  ^  She  constrained  — 
compelled  —  by  an  urgency  that  com- 
pelled their  assent.  She,  in  a  manner, 
forced  them  to  accept  her  free  hospi- 
tality, during  their  stny  at  Philippi, 
in  spite  of  any  reluctance  or  hesitancy 
they  may  have  shown.  Observe. — 
(1)  Her  faith  works  by  love  ;  and  as 
she  has  opportunity  she  does  good  to 
the  household  of  faith.  (2)  This  Chris- 
tian family  is  the  foundation  already 
laid  of  the  first  Christian  Church  in 
Europe,  under  Paul's  missionary  la- 
bors. Paul  (and  Timothy)  addressed 
an  Epistle  to  this  Church,  ten  or  eleven 
vears  after  this,  when  he  was  impris- 
oned at  Rome,  (Philip.  1:1.)  The 
*^  stra?iffers  of  Eome"  (ch.  2:  10,)  may 
have  carried  the  Gospel  to  Rojiie,  and 
plantetl  the  Church  there. 

16.  Here  again  is  a  confiict  with  hea- 
thenism, OS  befor  5,  ch.  8:13.  They 
took  i^p  their  aljjde  with  lydia,  and 


taught  habitually  in  the  place  of  pray- 
er. So  it  came  to  pass — literally,  it 
became — or  occurred,  as  ive  went  (jour- 
neyed) to  prayer — or,  unto  the  j  lace 
of  prayer,  probably  on  another  Sab- 
bath. ^  Damsel — female  servant,  (see 
ch.  12: 13  ;  Matt.  26  :  69.)  This  maid 
was  a  slave.  She  had  (possessed)  a 
spirit  of  divination.     Literally,  of  Py- 


thon— like  that  ascribed  to  the  Py- 
thoness at  Delphi.  She  was  an  in- 
stance of  demoniacal  possession — ]  ■  s- 
sessed  of  an  evil  spirit,  as  is  pi;  in 
from  Paul's  address  to  the  spirit  aj^  a 
personal  tenant  of  the  woman,  (vs.  18. 
She  afforded  to  her  (joint)  owners  much 
gain  (by)  divining — telling  fortunes. 

17.  This  same  ( maid)  following  close 'y 
Paul  and  us,  kept  crying  out,  These 
men,  &c.  She  thus  bore  testimony  to 
the  Divine  mission  of  "these  men" — 
Silas,  Timothy,  Luke  and  Paul.  Evil 
spirits  did  thus  testify  to  the  Saviour, 
Matt.  8 :  29,  perhaps  always  Ln  a  forced 
way  and  reluctantly.  ^  Scrvco/ts  — 
bGJulsmen.  ^  Shew.  lAi^TViWy,  announce 
(proclaim)  to  us  the  way  cf  salvation. 
Christ  de-clared  Himself  to  be  the  waif. 
(John  11:6.)  "Neither is  there  i<&lvft- 
tiou  in  any  other."    (Ch.  4  :  12.)     Tii« 


A.  D.  61.] 


CHAP.  XVI. 


27» 


18  And  this  did  she   many  days.     But   Paul,  'being  fj^.^"*'^' 
grieved;  turned  and  said  to  the  spirit,  I  command  thee  in 

the  name  of  Jesus  Christ  to  come  out  of  her.     'And  he  ''^"'^16:17 
came  out  the  same  hour. 

19  Tf  And  *  when  her  masters  saw  that  the  hope  of  their  •c'^- 19:25,28. 
gains  was  gone,  *  they  caught  Paul  and  Silas,  and  "*  drew  \^  " 
them  into  the  ||  marketplace  unto  the  rulers, 

20  And  brought  them  to  the  magistrates,  saying,  These 

men,  being  Jews,  ''do  exceedingly  trouble  our  city,  ch.fTT^^*^'* 

iil  And  teach  customs  which  are  not  lawful  for  us  to 
receive,  neither  to  observe,  being  Romans. 


2  Cor,  6:5. 
Matt.  10:18. 
Or,  court. 


ministers  of  Christ  delivered  the  Gospel 
message  which  points  the  way  of  salva- 
tion by  faith  in  Christ  as  our  Prophet, 
Priest  and  King. 

18.  The  Apostle  suffered  this  to  go 
on  many  days.  But  at  length  he  was 
pained  and  annoyed  at  this  testimony 
from  the  realm  of  darkness,  lest  he 
might  seem  to  be  in  concert  with  it, 
and  especially  since  paganism  wrought 
by  such  spirits  as  these  against  ihe 
kingdom  of  Christ.  He  could  have 
nothing  to  do,  therefore,  with  this  de- 
moniacal agency.  See  Mark  1  :  34. 
He  addressed  the  spirit ;  which  proves 
that  it  was  a  personal  agent  distinct 
from  the  woman  herself.  His  command 
was  in  the  name  of  Jesus  Christ,  by 
virtue  of  His  authority,  aud  not  by  any 
might  of  his  own,  (ch.  3  :  16.)  This 
personal  demon  was  thus  miraculously 
cast  out,  and  it  was  at  the  word — the 
same  hour — immediately.  So  our  Lord's 
miracle  with  the  nobleman's  son.  See 
John  4  :  53. 

19.  Iler  masters.  The  effect  of  this 
miracle  upon  the  joint  owners  of  this 
possessed  slave  might  have  been  pre- 
dicted. They  were  getting  gain  from 
her  divinations,  fortune-telling,  &c.,  and 
when  they  saiv  from  what  was  done, 
thut  the  hope  of  their  gain  ivas  gone — was 
departed,  with  the  evil  spirit  of  divina- 
tion— seizing  Paul  and  Silas,  (who  were 
manifestly  the  leaders,)  they  drew  them 
(there  is  a  stronger  word  for  dragged,) 
into  the  market  place,  (forum,  where 
the  courts  were  held,)  before  the  rulers, 
the  general  term  for  the  authorities. 
Note. — Even  the  devils  are  subject  to 
the  Apostle?,  through  Christ's  name. 


I  (Luke  10 :  17.)  They  even  give  a  testi- 
mony here,  however  forced,  to  the 
Divine  authority  of  the  Gospel. 

20.  And  bringing  them  to  the  magis- 
trates. The  term  here  is  peculiar,  and 
designates  the  Roman  prsetors,  [aTparrj 
yoig,)  showing  that  Piiilippi  was  a  col- 
ony, as  stated  vs.  12 ;  and  showing, 
also,  why  Luke  mentions  the  fact 
there,  to  prepare  for  this  statement 
here.  As  the  Roman  government  of 
Philippi  was  noted  at  the  beginning, 
so  the  features  of  the  Roman  constitu- 
tion are  brought  to  view  throughout 
the  narrative  as  here.  ^  Being  Jews. 
The  Jews  were  the  most  hated  of  all 
people  by  the  Romans,  and  the  own- 
ers sought  to  take  advantage  of  this 
prejudice  to  stir  up  popular  enmity 
against  them.  Ch.  18  :  2  ;  Gal.  2  :  14. 
The  accusation  was  of  a  public  nature, 
when  really  the  interest  was  a  private 
one.  The  outcry  was,  that  they  were 
disturbers  of  the  peace ;  like  the 
charge  against  our  Lord,  that  he  was  a 
traitor.     Luke  22  :  66-71. 

21.  Teach  customs — religious  usages. 
The  Romans  were  understood  as  toler- 
ating foreign  religions — so  long,  at 
least,  as  they  were  privately  and  qui- 
etly held  without  proselyting ;  and  for 
some  years  the  Christians  were  regard- 
ed with  contempt  as  being  only  a  petty, 
feeble  Jewish  sect.  But  presently  the 
rapid  progress  of  Christianity  threaten- 
ed to  empty  their  temples,  and  to  sub- 
vert the  religion  of  the  State,  as  when 
Pliny  the  younger  wrote  from  Blthyn- 
ia,  A.  D.  102,  to  the  Roman  Empe- 
ror, Trajan,  to  know  what  he  shoul(? 
do  with   these   amazing    uum]>8rs   «'' 


im 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  51. 


22  And  the  multitude  rose  up  together  against  them: 
iL^uin.ll     'iD.d  the  magistrates  rent  off  their  clothes,  ^and  commanded 

23  And  when  they  had  laid  many  stripes  upon  them, 
they  cast  them  into  prison,  charging  the  jailor  to  keep  them  safely : 

24  Who,   having  received  such  a  charge,  thrust  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks. 

25  T[  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 
unto  Grod  :  and  the  prisoners  heard  them. 


Christians.  Then  the  Roman  rulers 
became  more  alarmed.  Besides,  Juda- 
ism, of  which  Christianity  was  consider- 
ed only  a  sect,  was  interdicted  by  law  for 
the  Romans,  as  Protestantism  is  in  Pa- 
pal Rome  for  Italians.  The  Jews  were 
hated  and  driven  out  of  the  city  re- 
peatedly. Christianity  took  no  public 
stand  of  direct  hostility  to  the  Roman 
religion  as  such ;  yet  it  was  seen  to 
be  calculated  by  its  opposite  institu- 
tions and  contrary  principles,  to  over- 
throw it.  And  hence  the  grievous  and 
cruel  persecutions  of  the  Church  in 
the  first  centuries.  ^  Being  Romans — 
colonists,  vs.  12.  This  is  intended  to 
stand  in  contrast  with,  the  former  terms, 
^'' being  Jews"  with  a  contrast  also  in 
the  word  rendered  being,  which,  in  that 
former  case,  implies  something  foreign 
and  blameworthy,  perhaps,  while  in 
tliis  latter  case  it  is  something  essen- 
tial and  familiar.  The  introduction  of 
new  gods  was  forbidden  by  the  laws  of 
Rome. 

22.  The  multitude  —  the  populace, 
who  were  affected  by  this  appeal  to  the 
popular  prejudice — rose  up  together  with 
the  accusers,  as  well  as  in  mass,  and 
the  magistrates — prsetors — Roman  oflfi- 
cers — tore  off  their  clothes,  (i,  e.  of  Paul 
and  Silas,)  violently  stripped  them  na- 
ked, so  that  they  might  be  beaten  ac- 
cording to  custom,  and  thev  ordered 
their  attendants  to  beat  them,  (literally, 
with  rods.)  This  is  the  only  instance 
khat  is  recorded  out  of  the  three  times 
when  Paul  was  beaten.  2  Cor.  11  :  25. 
The  tumult  and  hasty  violence  seems 
to  have  prevented  them  from  claiming 
their  rights  as  Roman  citizens. 

23.  And  whenthey  (the  officers  just 
vow  commanded  to   do  so,}  had  laid 


many  stripes  upon  them.  The  number 
was  not  limited,  as  by  the  Mosaic  law, 
to  thirty-nine  stripes.  Paul  refers  to 
this,  2  Cor.  11  :  23:  "in  stripes  above 
measure."  See  Deut.  25  :  3.  Some 
suppose  that  the  magistrates  them- 
selves beat  them,  and  thrust  them  into 
the  prison,  but  this  does  not  appear  to 
be  the  sense. 

24.  Who.  The  jailor  acted  accord- 
ing to  his  orders,  and  afterwards  be- 
came a  sincere  disciple,  vs.  32,  &c. 
The  inner  prison — was  the  interior  ward, 
between  which  and  the  entrance  there 
were  several  gates.  (See  ch.  12  :  10.) 
Some  of  the  Roman  prisons  were  sub- 
terranean. I  saw  the  Mamertine  pris- 
on at  Pk,omc,  in  which  State  prisoners 
were  commonly  confined.  It  is  an  ex- 
cavation in  the  solid  rock,  two  stories 
deep,  with  an  opening  in  the  stone  floor 
to  let  down  the  prisoner.  TT  The  stocks 
were  heavy  frames  of  wood  opening 
so  as  to  let  the  feet  in,  and  often  set 
so  far  apart  as  to  stretch  the  limba 
most  painfully — used  as  an  instru- 
ment of  torture.  TertuUian  says,  "  the 
leg  feels  nothing  in  the  stocks,  when 
the  mind  is  in  heaven." 

25.  Yet,  at  midnight — in  the  drea- 
riest hour  of  their  imprisonment — they^ 
praying  sang  praises — literally,  hymned 
(to)  God.  Their  devotions  consistecf 
of  prayer  and  praise  together.  It  waa 
not  prayer  alone,  but  thanksgiving 
also,  which  is  so  remarkable  in  such 
case.  While  they  were  praying,  thej* 
were  also  singing  praises  to  God.  This 
may  have  been  the  musical  utteranc<? 
of  Psalms  in  prayer,  according  to  tb'3 
Jewish  custom  of  chanting  from  tha 
Old  Testament  Psalms,  or  it  may  hav^ 
been  as  the  Spirit  gave  them  utteiancr^ 


A.  D.  ei.] 


CHAP.  XVI. 


281 


a<li.  5:19,  and 
12:7-10. 


26  'And  suddenly  there  was  a  great  earthquake,  so  that  *«»»•*••»• 
the  foundations  of  the  prison  were  shaken  :  and  imme- 
diately *  all  the  doors  were  opened,  and  every  one's  bands 
were  loosed. 

27  And  the  keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  he  drew  out  his  sword,  and  would 
have  killed  himself,  supposing  that  the  prisoners  had  been  fled. 

28  But  Paul  cried  with  a  loud  voice,  saying.  Do  thyself  no  harm : 
for  we  are  all  here. 

29  Then  he  called  for  a  light,  and  sprang  in,  and  came  trembling, 
and  fell  down  before  Paul  and  Silas, 


"in  psalms  and  hymns  and  spiritual 
songs."  And  the  prisoners  heard  (were 
testifying  to)  them  —  from  the  outer 
apartments  of  the  prison.  Nothing 
but  the  grace  of  God  in  the  heart,  and 
the  power  of  this  religion  in  the  life, 
could  account  for  such  triumph  in 
affliction. 

26.  Suddenly — while  they  were  sing- 
ing, &c. — theie  teas  a  great  earthquake 
— a  token  of  the  Divine  presence  and 
power  interfering  in  their  case,  in 
answer  to  the  prayer,  ch.  4  :  31. 
Though  an  earthquake  is  in  itself  no 
miracle,  this  was  plainly  a  miraculous 
transaction  altogether,  as  nothing  less 
would  account  for  the  fact  that  every 
one's  ba  ids  xoere  loosed — that  is,  their 
fetters,  stocks,  &c.,  by  which  they  were 
bound,  were  unloosed  ;  not  only  of  the 
two  chief  prisoners,  but  of  every  one 
in  the  prison.  What  an  impression  this 
must  have  made  upon  these  who  were 
just  now  listening  to  the  devotions  of 
Paul  and  Silas,  to  hear  this  supernat- 
ural crash,  and  how  certainly  must 
they  have  associated  it  with  a  Divine 
interposition. 

27.  The  kctper  of  the  prison  awaking 
out  of  his  sleep,  [becoming  awake,)  and 
sedng  (from  where  he  stood,  and  on 
further  search,)  the  prison  doors  opened, 
having  drawn  a  sword — probably  the 
sword  he  wore  ass  a  Roman  officer,  was 
about  to  kill  himself— m  terror  of  the 
penalty  which  awaited  him  by  the  Ro- 
man law  in  case,  as  he  supposed,  that  the 
prisoners  had  escaped.  He  would  have 
been  liable  to  the  same  doom  which 
they  would  have  suffered.    Ch.  12  :  19. 

24* 


Suicide  was  common  among  the  hea- 
then of  that  day;  and  it  was  rather 
approved  than  condemned  by  their 
philosophers;  and  in  this  very  city 
Brutus  and  Cassius,  who  were  regard- 
ed as  models  of  virtue,  had  both  of 
them  committed  suicide  not  long  be- 
fore. Where  Christianity  has  little 
power,  even  in  Christian  lands,  sui- 
cide more  or  less  prevails.  Where  the 
views  of  a  future  state  are  unscriptu- 
ral — where  the  annihilation  or  the  sal- 
vation of  the  wicked  is  taught,  suicide 
is  encouraged.  Christ  has  brought 
life  and  immortality  to  light  in  the 
Gospel. 

28.  Paul  either  stood  where  he  could 
see  the  jailor  in  this  act,  or  where  he 
could  hear  some  exclamation  from  him, 
intimating  his  purpose,  or  he  was 
prompted  to  cry  out  by  special  revela- 
tion. See  ch.  27  :  24.  1  Bo  thyself 
no  harm — evil,  to  soul  and  body.  Paul 
understood  the  jailor's  fears,  as  we  see 
from  his  remark,  for  we  are  all  here, 
and  not  fled,  as  the  jailor  feared.  Paul 
may  have  had  a  revelation  of  this  fact, 
as  he  had  at  the  shipwreck,  ch.  27  :  24. 
How  many  of  these  prisoners  were 
given  him  as  fruits  of  this  prison- 
preaching  is  not  told  us ;  but  doubt- 
less some,  and  possibly  all.  We  are 
never  placed  in  such  circumstances  of 
trial  but  we  may  preach  Christ. 

29.  And  havijig  called  for  a  light,  (lit- 
erally, lights) — torch-lights  which  he 
could  carry  in  each  hand.  The  whole 
house  was  aroused  (vs.  33,)  Ae  rushed 
in  —  the  inner  prisoc,  and  becoming 
iremulciA,  (or  coming  to  be  iu  a  tre- 


g82 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  ol. 


b  Luk  s  3 :  10. 
ch.  2 :  37.  and 
9:6. 

c  John  3 :  16,  36, 
and  6:47. 
lJoIin5:10. 


30  And  bronght  them  out,  and  said,  ^  Sirs,  what  must 
I  do  to  be  saved  ? 

31  And  they  said,  •'Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved,  and  thy  house. 


mor.)  He  was  smitten  in  his  con- 
Bcience,  doubtless,  and  impressed  with 
the  evidence  of  a  Divine  interposition, 
as  he  must  have  known  something  of 
the  grounds  on  which  Paul  Jtnd  Silas 
were  imprisoned.  T[  Be  fell  doivn  be- 
fore— to — or  at  their  feet.  This  shows 
how  he  must  have  regarded  them  as 
the  occasion  of  all  this  miraculous 
work,  and  the  declared  favorites  and 
friends  of  God,  though  he  had  so  lately 
put  them  into  the  closest,  most  severe 
confinement.  Observe. — ( 1 )  The  judg- 
ments of  God  may  well  alarm  the 
wicked. 

30.  Brought  them  out — literally,  lead- 
ing them  forth  outside — from  the  inner 
*o  the  outer  ward  or  apartment  of  the 
prison — and  said.  Sirs.  This  term  ex- 
presses his  high  respect.  Masters — 
and  applied  in  the  singular  to  Christ — 
Lord,  f  What,  &c.  Literally,  what  is 
it  necessary  that  I  should  do  in  order 
that  I  may  be  saved.  Some  suppose 
that  he  inquired  how  he  could  be  sa- 
ved from  the  dreaded  penalty  of  un- 
faithfulness to  his  trust.  But  as  the 
prisoners  had  not  escaped,  he  had  noth- 
ing to  fear  from  this  quarter.  Besides, 
he  asks  this  question  not  in  the  first 
frenzy  of  his  fear,  but  after  he  had 
taken  them  to  the  outer  prison.  His 
inquiry  doubtless  related  to  the  salva- 
tion of  his  soul.  He  had  most  likely 
heard  of  the  Gospel  doctrines  from 
them.  And  it  is  clear  from  their  reply 
that  the  Apostles  so  understood  his 
question.  The  damsel  (vs.  17,)  had 
spoken  of  these  men  as  sent  from  God 
to  show  to  us  "  ^Ae  way  of  salvation," 
and  this  came  to  be  the  public  rumor 
of  their  work.  So  the  public  charge 
against  them  was  that  they  taught  cus- 
toms (religious  usages,)  contrary  to 
those  of  the  heathen,  (vs.  21,)  viz.  to 
turn  from  idols  to  the  living  God.  It 
is  plain  that  his  heart  had  been  prompt- 
ed to  this  inquiry  by  the  Holy  Spirit. 
This  is   the  substance  of   every  awa- 


kened sinner's  inquiry.  *'  How  shall 
I  obtain  salvation,"  such  as  God  gives, 
from  sin,  and  death,  and  hell.  Thia 
inquiry  for  salvation  implies  a  sense 
of  impending  danger,  and  of  a  coming 
destruction. 

31.  Believe,  &c.  This  is  the  sub- 
stance of  every  true  Gospel  answer  to 
this  inquiry,  and  it  applies  equally  to 
every  case.  It  points  to  the  Lord  Je- 
sus Christ,  and  to  His  finished  work,  as 
the  only  hope  of  the  sinner,  and  directs 
to  a  simple  faith  in  Him  as  the  only 
means  of  salvation.  ^  And  thy  house. 
Here  again  it  is  the  household  covenant 
that  is  set  forth,  according  to  the  ori- 
ginal terror  of  it  as  spoken  to  Abra- 
ham, <'I  will  be  a  God  to  thee  and  to 
thy  seed  after  thee."  Gen.  17:7. 
Thou  shalt  be  saved  (emphatic)  and  thy 
house,  as  directly  connected  with  thia 
(in  the  promise.)  The  faith  of  the 
jailor  would  put  his  household  into 
covenant  relations,  and  would  give 
them  the  advantage  of  the  household 
ordinance  and  promises,  according  to 
the  Abrahamic  covenant.  It  is  not  a 
satisfactory  explanation  of  this  clause 
to  say  that  salvation  was  open  to  his 
family  on  the  same  terms  as  to  himself, 
for  it  was  also  open  to  all  the  Philippians 
and  to  the  whole  human  family  on  the 
same  plan.  But  it  is  plain  that  the 
Apostle  refers  to  the  household  cove- 
nant on  the  basis  of  which  Lydia's 
family  were  baptized  along  with  her 
and  on  her  faith,  (vss.  14,  15,)  and  Zac- 
cheus'  house  became,  in  a  sense,  paf- 
takers  of  the  salvation,  even  as  he  was 
in  the  Gospel  sense,  a  son  of  Abraham. 
Luke  19  :  9,  "  For  the  promise  is  unto 
you  and  to  your  children."  (Ch.  2  : 
39.)  Observe. — (1)  That  day  salva- 
tion came  to  that  house.  (2)  How  can 
any  parent  neglect  this  salvation  when 
he  sees  his  family  so  seriously  involved 
in  the  consequences  of  his  conduct. 
Even  without  the  household  plan  of 
God,  the  t)arent  must  uatwrally,  more 


J 


D.  61.] 


CHAP.  XVI. 


28ft 


32  And  they  spake  unto  him  the  word  of  the  Lord,  and  to  all  that 
were  in  his  house. 

33  And  he  took  tnem  the  same  hour  of  the  night,  and  washed 
their  stripes;  and  was  baptized,  he  and  all  his,  straightway. 

34  And   when  he  had  brought  them  into  his  house, 

*he  set  meat  before  them,  and  rejoiced,  believing  in  God  fnd"i9^:|;^' 
with  all  his  house. 


or  less,  carry  bis  children  along  with 
him  in  the  course  ■which  he  takes. 
(3)  Here  is  the  first  express  inquiry  for 
salvation  that  we  read  of  in  this  history, 
from  the  mouth  of  an  idolatrous  Gen- 
tile, (vs.  30.) 

32.  Paul  and  Silas  immediately 
gpake  (discoursed  familiarly)  unto  him, 
(the  jailor,)  and  to  all  that  were  in  the 
house,  the  word  of  the  Lord — the  Gos- 
pel of  his  salvation  by  Jesus  Christ, 
for  "how  shall  they  believe  in  Him  of 
•whom  they  have  not  heard  1"  "Luke 
couples  faith  with  preaching  and  doc- 
trine."— Calvin.  "All  thought  of  bod- 
ily comfort  and  repose  was  postponed 
to  the  work  of  saving  the  soul.  The 
meaning  of  faith  was  explained,"  and 
the  nature  and  purport  of  the  ordinan- 
ces. Their  preaching  to  all  that  were 
sn  the  house  proves  nothing  as  to 
whether  there  were  young  children 
there  or  not.  If  there  were  such  pres- 
ent as  could  not  understand  for  them- 
selves, they  would  be  reached  through 
the  parents,  as  they  were  also  inter- 
ested in  the  results,  and  they  would  be 
baptized  on  the  parent's  faith.  The 
narrative  introduces  the  household  (as 
in  the  case  of  Lydia, )  as  though  they 
were  involved  in  the  parent's  act. 
"Thou  shalt  be  saved  and  thy  house," 
vs.  31,  "And  when  she  was  baptized 
and  her  household,'''  vs.  15.  '■^ And  was 
baptized,  he  and  all  his,"  vs.  33,  just  as 
we  should  expect  on  the  supposition 
that  the  household  covenant  is  implied. 
33.  Took.  Literally,  receiving  — 
taking  them  ( ivith  him )  out  of  the 
inner  prison,  to  the  fountain  or  well, 
which  commonly  belonged  to  both  jri- 
vate  and  public  houses,  and  the  same 
hour  of  the  night,  (literally,  in  that  very 
hour,)  so  prompt  was  he  now  in  alle- 
viating the  cruelties  done  to  them — 
Rud   washed   (off)    their  stripes.      The 


term  here  refers  to  an  entire  washing, 
but  such  as  could  be  done  with  little 
water  or  much,  nothing  being  implied 
in  regard  to  the  quantity.  If  the  mean- 
ing be  to  bathe,  it  is  the  stripes  that 
were  bathed,  perhaps  more  exactly 
than  washed,  ^  A7id  loas  baptized. 
The  service  he  had  just  done  them  in- 
dicated his  cordial  acceptance  of  the 
salvation  which  they  proclaimed.  Faith 
without  works  is  dead.  New-born 
faith  and  hope  and  love  work  often 
in  tender  regard  for  the  Gospel  mes- 
sengers. All  the  circumstances  favor 
the  belief  that  this  baptizing,  in  the 
confines  of  the  prison  and  at  midnight, 
must  have  been  by  sprinkling  or  pour- 
ing, and  not  by  immersion,  ^  He  ana 
all  his.  The  baptism  of  the  house- 
hold is  spoken  of  as  connected  with 
his  baptism,  and  belonging  to  it,  as  a 
proper  appendage,  while  nothing  ia 
said,  as  yet,  of  any  act  of  theirs,  im- 
plying personal  faith.  See  vs,  34, 
note, 

34.  Brought.  Rather,  having  brought 
them  up  into  his  house,  which  was  proba- 
bly an  upper  story  of  the  prison  build- 
ings, and  "  the  inner  prison"  may  have 
been  underground — he  set  meat  be/ore 
ihein-AiteraWy,  he  spread  a  table  be/ore 
(them)  arid  rejoiced  with  all  his  house, 
having  believed  in  God,  or,  that  he  had 
believed  in  God.  This  is  a  striking 
expression.  The  whole  household  was 
interested  in  his  act,  and  they  all  had 
reason  for  rejoicing.  It  was  a  happy 
house,  like  that  of  Zaccheus,  made 
glad  by  reason  of  salvation  having 
come  to  that  house.  He  rejoiced  with 
all  his  house  as  one  who  believed  in 
God.  Observe. —  (1)  True  piety  is 
the  light  of  a  dwelling,  the  source 
of  their  most  lasting  comfort  and  hap- 
piness. (2)  Parental  piety  makes  a 
household  blessed.     Family  religion  ia 


284 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  fil. 


35  And  when  it  was  day,  the  magistrates  sent  the  Serjeants, 
gaying,  Let  those  men  go. 

36  And  the  keeper  of  the  prison  told  this  saying  to  Paul,  The 
magistrates  have  sent  to  let  you  go  :  now  therefore  depart,  and  go  in 
peace. 

37  But  Paul  said    unto   them,   They  have   beaten   us 
«oh.  22:25.       openly  uncoudemned,  ® being  Romans,  and  have   cast  ms 
into  prison;  and  now  do  they  thrust  us  out  privily?  nay 
verily;  but  let  them  come  themselves  and  fetch  us  out. 


instituted  ;  the  family  altar  is  set  up  ; 
the  household  covenant  is  embraced 
■with  its  precious  seals,  and  the  bless- 
ing of  Abraham  comes  on  the  family. 
(3)  What  an  incentive  to  parents  to 
give  themselvesto  God,  when  the  eter- 
nal interests  of  their  children  are  so 
involved  in  their  acts.  (4)  What  a 
change,  as  in  the  case  of  the  jailor, 
from  spiritual  ignorance  and  impeni- 
tence, to  the  tender,  believing,  loving 
service  of  God  before  his  household 
and  the  world.  "This  day  is  salva- 
tion come  to  this  house,  forasmuch  as 
he  also  is  a  son  of  Abraham."  (Luke 
19:9.) 

35, 36.  While  the  jailor  was  thus  thor- 
oughly changed  in  his  feeling  toward 
the  missionary  prisoners,  the  ma,gis- 
trates  were  moved  to  release  them ; 
whether  it  was  by  the  earthquake,  or 
by  their  own  conscience,  upon  calmer 
reflection,  does  not  appear.  Probably 
both  had  to  do  with  it,  and  it  was  so 
ordered  in  God's  plan.  ^  The  Serjeants 
here  mentioned,  are  litei'ally  rod-bear- 
ers— lictors — who  in  the  colonies  car- 
ried staves  before  the  magistrates  as 
their  insignia  of  office.  These  had 
orders  to  release  those  men.  This  could 
scarcely  have  been  the  plan  of  the 
magistrates  at  first,  since  the  prisoners 
were  thrust  into  the  inner  prison  with 
an  air  of  security.  The  now  convert- 
ed jailor  who  had  so  recently  obeyed 
the  orders  to  imprison  them,  most  glad- 
ly announces  to  thom  these  orders  for 
their  release  ;  not  doubting,  probably, 
that  they  would  most  cheerfully  and 
eagerly  go  forth  from  their  confine- 
ment. 

37.  It  13  thought  by  some  that  the 
"Serjeants"  or  lictors  came  into  the 


prison  with  the  jailor,  or  else  found 
the  prisoners  in  the  jailor's  house,  for 
it  seems  that  Paul  addressed  them. 
But  the  jailor  reported  their  saying  to 
Paul,  and  possibly  the  jailor  also  re- 
ported Paul's  answer  to  the  lictors. 
Else  we  may  suppose  that  the  lictors, 
following  the  jailor,  made  their  appear- 
ance to  the  prisoners  immediately  af- 
ter their  message  had  been  delivered. 
TT  Beaten.  Literally,  skinned — flayed. 
This  was  the  severity  of  the  scourging. 
Next,  it  was  done  openly — publicly — and 
their  release  should  be  as  publicly  done 
as  their  imprisonment  had  been,  and  not 
privily.  Next,  it  was  uncondemned — ■ 
without  any  form  of  trial,  and  this  was 
illegal  in  case  of  a  citizen,  however 
slight  the  punishment.  ^  Being  Ro- 
mans— being  Roman  men.  This  was  the 
great  point  not  before  brought  to  view, 
that  these  prisoners  were  Roman  citi- 
zens ;  not  that  they  were  born  in  Rome, 
nor  resided  there,  but  were  honored 
with  this  citizenship  as  a  distinction 
for  some  merit,  or  some  service  done 
by  themselves  or  their  families.  This 
gave  them  the  dignities  and  immuni- 
ties of  those  living  at  Rome,  among 
which  was  this  exemption  from  torture 
and  scourging.  The  Porcian  Law 
(A.  U.  C.  506,)  made  this  exemption 
absolute.  It  was,  therefore,  enough  to 
say,  '■^  I  am  a  Roman  citizen^^  and  this 
would  secure  protection  throughout 
the  vast  empire.  Why  they  had  not 
pleaded  this  at  first  is  not  known,  ex- 
cept that,  in  the  turmoil  and  haste  it 
would  have  seemed  idle,  or  they  may 
have  not  wished  to  plead  their  civil 
privilege  against  "suffering  as  Chris- 
tians." (1  Pet.  4:16.)  Now,  howev- 
er, the  cause  of  Chr  st  waa  involved, 


A.  D.  51.] 


CHAP.  XVI. 


286 


88  And  the  Serjeants  told  these  words  unto  the  magistral  )s :  and 
they  feared,  when  they  heard  that  they  were  Romans. 

39  And   they  came   and  besought  them,  and  brought 
iliem  out,  and  ^desired  them  to  depart  out  of  the  city. 

40  And  they  went  out  of  the  prison,  «and  entered  into  ^' 
the  house  o/Lydia  :  and  when  they  had  seen  the  brethren, 
they  comforted  them,  and  departed. 


/Matt.  8:W. 


and  they  ■would  not  accept  deliverance 
to  the  disgrace  of  their  Christian  pro- 
fession, or  without  some  vindication  of 
their  right.  Heb.  11 :  35.  This  po- 
sition would  also  have  a  happy  effect 
upon  the  relations  of  the  Philippian 
Church  in  that  community.  Paul  was 
a  Roman  citizen,  free-born.  It  was 
not  any  purchased  honor.  His  father 
or  other  ancestor  had  received  the  dig- 
nity in  reward  probably  for  some  ser- 
vice rendered  the  State.  See  ch.  22  : 
29.  ^  Do  they  thrust  us  out  —  im- 
plying that  the  magistrates  were  as 
anxious  now  to  get  quietly  rid  of  them 
as  they  were  lately  to  imprison  them. 
And  these  innocent  prisoners  for 
Christ's  sake,  could  not  accept  release, 
as  if  they  were  only  too  glad  to  be  set 
free,  without  regard  to  the  rights  of 
their  cause.  ^  Xay  verily.  But  let 
them  come  themselves  and  fetch  us  out — 
openly  and  in  person,  as  they  them- 
selves so  lately  tore  off  their  garments 
and  ordered  them  to  be  beaten,  (vs. 
22,)  so  they  should  come  themselves 
and  take  them  out.  This  bold  and 
fearless  course  of  the  Apostle,  insist- 
ing upon  his  right  as  a  man  and  a 
citizen,  served  an  important  purpose, 
to  put  himself  and  the  Christian 
Church  in  a  proper  position  before  the 
community.  Besides,  he  would  have 
seemed  otherwise  tacitly  to  admit  the 
justice  of  their  imprisonment. 

38,39.   Told— reported  back.     There- I 
port  of  these  fncts,  and  of  this  unexpect- 
ed position  taken  by  the  missionaries, 
alarmed  the  magistrates.     The  inhab- 
itants of  Rhodes  had  been  deprived  of 
their  freedom,  A.  D.  44,  for  putting  to 
death  some  Roman  citizens.     This  of-  | 
fense  was  by  another  law  punished  as  I 
high-treason,  by  death  and  confiscation  ! 
of  property.    This  reply  had  the  desired  | 
»ff«ct.     They  not  only  came,  but  came  I 


and  besought  them  to  depart  out  of  the 
city,  and  brought  them  out,  as  Paul  de- 
manded. Paul  submitted  five  times  to 
scourging  by  his  own  countrymen,  (2 
Cor.  11 :  24,)  and  became  as  a  Jew 
to  the  Jews,  though  he  might  have 
pleaded  his  privilege  as  a  Roman.  In 
entreating  them  to  depart  out  of  the 
city,  they  seem  to  have  had  fear  of  the 
populace,  who  might  be  moved  in  their 
favor  by  this  claim  of  Roman  citizen- 
ship. The  term  for  besought,  is  rendered 
by  some  soothed,  and  as  it  is  the  same 
term  which  in  the  next  verse  is  rendered 
comforted,  it  might  properly  be  read 
soothed,  quieted,  hushed  them, — begging 
them  to  take  no  public  action  about  it. 
40.  They  show  their  firmness  and 
steadfastness  in  their  work,  by  going 
from  the  prison  to  the  Church — which 
was  then  in  the  house  of  Lydia,  where 
they  had  also  sojourned.  There  they 
met  the  Christian  brethren  who  formed 
the  nucleus  of  this  first  Christian 
Church  in  Europe  of  whose  origin  we 
have  any  account.  It  would  seem  that 
Luke  remained  at  Philippi,  as  Luke 
does  not  use  "t^-e"  in  the  narration 
since  ch.  IG :  10,  till  ch.  20 :  5.  ^  They 
comforted  them.  They  gave  them  en- 
couraging exhortations  to  persevere  in 
the  midst  of  persecutions.  They  did 
not  depart  from  the  city  in  any  haste, 
but  in  a  way  becoming  their  dignified 
character  and  work.  (SeeEpis.Philipp.) 
Thus  was  originated  this  Church  at 
Philippi,  which  Paul  calls  his  "joy  and 
his  crown."  Phil.  4:  1.  First  the 
family  of  Lydia,  and  then  the  family 
of  the  jailor,  was  gathered  in  here 
God  has  always  chosen  to  propagate 
His  Church  through  a  pious  posterity. 
Blessed  be  God  for  the  Gospel  ministry, 
and  the  Christian  Church  in  Europe. 
Under  their  power,  Rome  with  her 
legions,  and  Greece  with  her  philoso* 


286 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  5S 


CHAPTER    XVII. 

1  Now  when  they  had  passed  through  Amphipolis  and  Apollonia; 
iiket.ie.      t^isy  came  to  Thessalonica,  where  was  a  synagogue  of  the 


13  :  5,  14,  and 
U:l,  and  16: 
13,  aud  19:8. 


2  And  Paul,  as  his  manner  was,  ■  went  in  unto  them 


phies,  have  departed  ;  but  the  cross  of 
Christ,  which  Paul  preached,  rises  into 
still  greater  prominence  as  a  power  in 
the  world.  Ptom.  1:  16;  Cor.  1:  18,  24. 

CHAPTER    XVII. 

I  27.    Paul  in  European  Greece, — 
Athens.     A.  D.  52.     Ch.  17:1-34. 

1.  The  historian  Luke  now  speaks 
9f  the  missionary  company  as  'WAey," 
implying  that  he  himself  remained  at 
Philippi.  Some  think  that  Timothy 
went  with  them  from  this  city.  ^  Passed 
through — without  stopping,  still  pursu- 
ing their  way  into  Macedonia. — Amphi- 
polis was  about  thirty- three  miles  south- 


west from  Philippi,  on  the  river  Stry- 
mon,  and  three  miles  from  the  sea.  It 
was  the  capital  of  the  first  division  of 
Macedonia,  and  an  Athenian  colony. 
They  journeyed  along  the  Macedonian 
extension  of  the  Appian  way.  The 
great  conqueror  Xerxes  had  passed  this 
way  before  him.  Here  is  the  hero  of 
greater  victories.  T[  ApoUonia  was 
about  half-way  between  Amphipolis 
and  Thessalonica — thirty  miles.  They 
probably  rested  but  a  night  in  each  of 
these  places,  possibly  because  there 
was  no  synagogue  there — probably  be- 
cause they  would  reach  the  chief  central 
cities,  as  centres  of  influence.  Thence 
they  came  to  Thessalo7iica.     This  was 


the  capital  city  of  Macedonia  and  the 
residence  of  the  Proconsul.  Cassander 
changed  its  name  from  Therma  to 
Thessalonica,  which  was  the  name  of 
his  wife,  who  was  sister  of  Alexander 
the  Great.  Its  name  is  now  Salonica, 
at  the  north-east  of  the  Gulf  of  Sa- 
lonica, Tud  is  a  great  sea-port,  with 
Bome  seventy  thousand  inhabitants — 
one-half    of    whom    are    Jews  —  and 


the  second  city  in  European  Turkey. 
Here  they  found  a  synagogue,  (literally, 
the  synagogue,)  which  they  were  ex- 
pecting to  find,  and  which  the  Jewa 
in  that  district  attended.  This  city 
became  a  great  city  of  Christian  in- 
fluence.    See  I  Thess.  1 :  8. 

2,  3.  As  hi^  manner  ivas — literally, 
according  to  the  ni^tom  (with  him.)  This 
calls  atteutloo  to  Uia  Uabi^  of  seekisg 


A.  p.  52.1 


CHAP.  XVII. 


287 


and  three  sabbath  days  reasoned  with  them  out  of  the 

scriptures, 

3  Opening  and  alleging,  ^that  Christ  must  needs  have  l^^***  *' 
suffered  and  risen   again   from   the  dead ;  and   that  this  oai! I':^' 
Jesus,  II  whom  I  preach  unto  you,  is  Christ.  l^JipreTch!^ 

4  "And  some  of  them  believed,  and  consorted  with  Paul  <=cii.  28:24. 
and  ■* Silas 3  and  of  the  devout  Greeks  a  great  multitud*,  t-^Tio!^'^'^''' 
and  of  the  chief  women  not  a  few. 

5  ^  But  the  Jews  which  believed  not,  moved  with  envy,  took  unto 
them  certain  lewd  fellows  of  the  baser  sort,  and  gathered  a  company, 


the  Jews  and  making  first  the  Gospel 
offer  to  them,  though  he  was  the  Apos- 
tle of  the  Gentiles.  Rom.  11:13; 
ch,  13  :  46.  As  the  synagogues  were 
the  places  of  resort  for  devout  Gen- 
tiles also,  he  would  thus  have  access 
to  the  more  ser'ous  and  inquiring  of 
the  Gentiles,  and  best  promote  his  mis- 
sion. ^  Three.  Literally,  upon  three 
Sabbath  days.  This  stay  of  two  weeks 
and  over,  at  least,  may  have  been  all. 
But  a  reference  to»the  two  Epistles  to 
the  Thessalonians  would  seem  to  some 
to  suppose  a  longer  visit.  1"  Reasoned 
— argued.  Discoursed  with  them  from 
the  Scriptures.  He  drew  his  proofs,  evi- 
dences and  arguments  and  appeals  from 
the  inspired  Word  of  God.  His  topics 
were  the  sufferings  and  resurrection  of 
Christ  and  the  necessity  for  them. 
^  Opening —  unfolding.  See  Luke  24  : 
32.  It  is  this  unfolding,  opening,  ex- 
pounding of  the  Scriptures  that  is  the 
life  of  all  Gospel  preaching.  Tf  Al- 
leging— propounding — in  distinct  prop- 
ositions ;  or  it  may  mean  putting  one 
passage  by  the  side  of  another.,  so  as  to 
show  the  reference  of  the  whole  to 
Christ.  This  was  Christ's  method ; 
"expounding  to  them  in  all  the 
Scriptures  the  things  concerning  Him- 
self." (Luke  24:  27.)  *^  That  Christ. 
Literally,  that  it  was  necessary  that 
Christ  should  suffer  and  rise  from  the 
dead.  This  same  truth  Christ  Himself 
proved  from  the  Scriptures,  Luke  24  : 
26,  27.  "  Ought  not  Christ"— lite- 
rally, ^'loasit  not  necessary  ih^i  QYivSsi 
should  suffer,"  the  same  terms  being 
used  as  here.  The  necessity,  accord- 
ing to  the  Divine  plan,  for  the  suffer- 
tac  and  death  of  Christ  to  fulfill  the 


predictions  and  answer  to  the  types, 
&c.,  and  to  atone  for  sin,  was  set  forth 
by  Paul.  \  Risen  from  the  dead — lit- 
erally,/rom  the  dead  ones.  The  neces- 
sity of  Christ's  resurrection  to  put  the 
Divine  seal  upon  His  finished  work, 
was  also  set  forth.  ^  And  that  this 
one  (the  Messiah  predicted  as  to  die 
and  rise  again,)  is  the  Christ  Jesus  tvhom 
I  announce  unto  you.  This  was  giv- 
ing bis  discourse  directness  and  appli- 
cation. 

4.  The  immediate  results  of  the 
Apostle's  preaching  are  given.  ^  Some 
of  them  (of  the  Jews  and  proselytes,) 
believed,  (were  persuaded)  by  his  ex- 
positions, and  tcere  consofted  icith, 
(literally,  were  taken  as  an  inheritance 
with,  or,  cast  in  their  lot  with,)  Paul 
and  Silas,  (see  Eph.  1  :  11,)  as  p.irt 
of  Christ's  "inheritance  in  the  saints," 
(Ephesians  1  :  18,)  and  of  the  devout 
(worshiping)  Greeks  —  those  Gentiles 
(called  Greeks,  as  distinct  from  Jews, 
and  so  called  on  account  of  their  lan- 
guage,) who  were  wont  to  worship  in 
the  synagogue,  whether  proselytes  or 
not — a  great  multitude;  for  the  Gospel 
was  more  readily  received  by  the  Gen- 
tiles than  by  the  Jews.  And  of  the 
chief  (first)  zcomen — the  honorable  wo- 
men, as  in  ch.  13  :  50 — not  feiv.  This 
shows  the  effect  of  his  preaching  upon 
different  classes.  Women  are  elsewhere 
noticed  by  Luke,  as  promptly  accepting 
the  Gospel.  Ch.  16  :  13.  See  vss.  12, 
34.  (From  1  Thcss.  1  :  9,  we  find  that 
many  of  Paul's  converts  here  were  from 
idolaters.) 

5.  The  effect  upon  the  opposite  clasi 
is  here  noticed.  TTie  disbdieving  Jew», 
moved  with  envy  at  the  calling  of  tb« 


THE  ACTS  OF  THE  APOSTLES. 


[A  D.  62 


and  set  all  the  city  on  an  uproar,  and  assaulted  the  hous< 
of  *  Jafeon,  and  sought  to  bring  them  out  to  the  people. 

6  And  when  they  found  them  not,  they  drew  Jason 
and  certain  brethren  unto  the  rulers  of  the  city,  crying, 
'These  that  have  turned  the  world  upside  down,  are  come 
hither  also; 

7  Whom  Jason  hath  received  :  and  these  all  do  contrary 
to  the  decrees  of  Cesar,  '  saying  that  there  is  another  king, 

I  Pet.  2:1?.       ^^^g  Jesus. 

8  And  they  troubled  the  people  and  the  rulers  of  the 
city,  when  they  heard  these  things. 


•  Rom.  10:21. 


/oh.  16: 


5  Luke  23 : 2. 
•hn  10:12. 


Gentiles,  ("  I  will  provoke  you  to  jeal- 
ousy by  tliera  that  are  no  people,"  Szc. 
B,om.  10  :  19.  See  ch.  7:9.)  takinp 
to  themselves,  as  accomplices,  certain 
wicked  vien  of  the  market  fellows — loaf- 
ers— loungers  in  public  places — having 
gathered  a  company  (literally,  having 
got  up  a  mob,)  disturbed  the  city,  ex- 
cited a  disturbance  or  tumult ;  and 
having  beset  (f.Jlen  upon)  the  house  of 
Jason,  &c.  They  lodged  with  Jason, 
(vs.  7,)  who  was  a  relative  of  Paul,  if 
the  same  as  mentioned  Rom.  16  :  21, 
and  sought  to  bring  them  out  unto  the 
people,  (the  popular  assembly,)  before 
whom  the  rulers  tried  the  causes,  in  the 
forum.  Ch.  19  :  30.  Thessalonica  was 
a  free  city.  Paul  alludes  to  this  tu- 
mult, (1  Thess.  3:4,)  appealing  to  the 
Christians  there  as  eye-witnesses  of  it. 
See,  also,  2  Cor.  7  :  5.  Now  is  ful- 
filled what  Christ  forewarned  his  Apos- 
tles. Matt.  10:  17;  23:34;  Mark 
13  :  9;  Luke  12  :  11;  21  :  12;  John 
16:  2.     Seech.  13  :  50  ;  14  :  5,  19. 

6.  And  not  finding  them,  they  dragged 
Jason,  &c.  The  term  rendered  ^^dreio  " 
is  not  the  common  word  for  that,  but  a 
stronger  term,  meaning  to  drag  with  vi- 
olence, as  John  21  :  8.  ^Rulers.  The 
term  here  is  Politarchs,  (rulers  of  the 
city, )  the  exact  title  of  the  rulers  of  this 
free  city,  while  those  of  a  Roman  col- 
ony, as  Philippi,  were  called  arpaTrjyoi — 
Prcetors  —  as  we  have  seen,  ch.  10: 
22.  An  arch  is  found  at  Thessalonica, 
with  an  inscription,  in  which  this  very 
title  is  applied  to  the  Thessalonian  ma- 
gistrates ;  and,  strikingly  enough,  three 
of  the  names  are  those  of  three  of  Paul's 
companions,  mentioned  here  or  in  the 


Epistles — Gains,  Secundus,  and  Sosipa- 
ter,  ^  Crying — clamoring — they  who 
have  turned  the  (habitable)  loorld  upside 
doion,  these,  also,  here  are  present.  The 
enemies  of  Christianity  here  admit  how 
widely  it  had  already  spread — even 
they  say,  over  the  habitable  world 
Pliny  the  younger,  writes  to  the  Em- 
peror from  Bithynia,  A.  1).  102,  that 
the  temples  were  almost  deserted,  on 
account  of  the  JWnazing  progress  of 
Christianity.  These  enemies  here  at- 
tribute to  the  Gospel  itself  the  fruits 
of  the  world's  opposition  to  it,  as  Christ 
had  foretold.  Matt.  10  :  34,  36:  Luke 
12  :  49. 

7.  Received.  Entertained  as  guests. 
^  These  all  (these  Christians,  all  of 
them,)  do  (practice)  contrary  (o  (in  the 
face  of)  the  decrees  of  Ccesar,  (in  this  par- 
ticular,) saying  that  there  is  another  king 
— Jesus.  This  charge  had  been  brought 
against  our  Lord  so  as  to  move  Pilate 
against  Him,  viz.  that  He  claimed  to 
be  a  King  in  opposition  to  Caesar,  the 
Roman  Emperor.  (Luke  23  :  2.)  It 
was  false  in  the  spirit  of  it.  And  the 
charge  against  Paul  was  either  a  sim- 
ilar device,  or  it  arose  from  misappre- 
hending his  discourses  about  Christ's 
kingdom,  (  1  Thess.  5  :  1 ;  2  Thess. 
2  :  1,)  and  His  coming.  The  decrees 
here  referred  to  are  the  State  decrees 
against  high  treason,  on  the  ground 
taken  in  John  19  :  12 — "  Whosoever 
maketh  himself  a  king  speaketh  against 
Caesar."  This  prevailed  with  Pilate 
against  our  Lord,  and  it  prevailed  with 
the  people  against  these  missionaries. 

8.  Troubled.  This  charge  excited 
the  fears  of  the  people^   (literally,  tlie 


A.  D.  62.] 


CHAP.  XVII. 


9  And  when  they  had  taken  security  of  Jason,  and  of  the  otheTi 

they  let  them  go. 

10  ^And  ^the  brethren  immediately  sent  away  Paul  ^g^'i'^^^^- 
and  Silas  oy  night  unto  Berea  :  who  coming  thither  went 

into  the  synagogue  of  the  Jews. 

11  These  were  more  noble  than  those  in  Thessalonica,  in   that 
they  received   the  word  with  all  readiness  of  mind,  and 

'  searched  the  scriptures  daily,  whether  those  things  were  \^*^ 


so. 


Isa.  34:16. 
Luke  16 :  29. 
John  5:  39. 


12  Therefore  many  of  them  believed ;  also  of  honourable 
women  which  were  Greeks,  and  of  men,  not  a  few. 

13  But  when  the  Jews  of  Thessalonica  had  knowledge  that  the 
word  of  God  was  preached  of  Paul  at  Berea,  they  came  thither  also, 
and  stirred  up  the  people. 


multitude,  mob,)  and  the  rulers,  (lite- 
rally, thepolitarchs,)  because  such  are- 
port  would  excite  suspicion  of  their 
loyal  relations  to  the  government,  (see 
oh.  19  :  40) — having  taken  security — 
that  is,  having  bound  them  over,  and 
taken  legal  guaranties /ro/n  Jason  and 
the  rest,  (the  certain  brethren,  vs.  6,) 
that  they  would  send  them  out  of  the 
city,  or  at  least  not  suffer  any  disturb- 
ance of  the  public  peace,  thei/  dis7}iissed 
them.  These  responsible  persons  prob- 
ably deposited  their  pledges,  or  a  sum 
of  money,  as  security  to  this  effect. 
The  missionaries  had  been  in  Thessa- 
lonica probably  six  or  eight  weeks,  at 
least 

10.  Immediately.  This  would  imply 
that  they  did  so  in  accordance  with  the 
s-ecurities  just  given  ;  and  by  night,  to 
avoid  tumult,  they  sent  away  Paul  and 
Silas,  and  perhaps  also  Timothy,  who 
is  thought  to  have  been  with  them  at 
this  place,  as  he  was  afterwards  sent  by 
Paul  to  comfort  the  Christians  there. 
1  Thess.  3:2.  Here  again  at  Berea, 
they  made  their  way  promptly  to  the 
Jewish  synagogue,  bent  upon  their 
great  missionary  work.  ^  Berea  was 
from  fifty  to  sixty  miles  south-west  of 
Thessalonica,  and  was  situated  on  the 
river  Lydias. 

11.  The  people  of  Bei-ea  presented  a 
very  agreeable  contrast  with  those  of 
Thessalonica.  They  were  more  nchle, 
i.  e  ,  more  ingenuous,  frank,  unpreju- 
diced.    Thia  was  their  distinctive  char- 

25 


acter.  They  received  the  word  (listened 
to  the  truth  preached,)  with  all  readi- 
ness of  mindy  (eagerness, )  and  searched — 
not  only  listening  to  discourses,  but 
inquiring  and  investigating,  so  as  to 
form  opinions  from  the  Scriptures 
themselves.  This  they  did  daily,  so  as 
to  decide  if  (whether)  these  things — ■ 
preached  by  the  missionaries — were  so, 
as  they  declared  in  their  discourses. 

12.  Therefore.  Literally,  ma?iy  there- 
fore of  them  believed — as  the  proper  re- 
sult of  these  honest,  earnest  searchings 
of  the  Scriptures.  They  believed  the 
Scriptures  which  they  read,  (viz.  the 
Old  Testament  Scriptures,  of  course, 
for  the  New  Testament  Scriptures  were 
none  of  them  written  as  jQi,)  and  so 
they  believed  in  Christ  as  the  promis- 
ed Messiah.  And  of  the  Grecian  (Gen- 
tile) women  who  were  honorable,  and  of 
(Gentile)  men  not  a  few.  As  before, 
the  females  of  high  position  embraced 
Christianity  promptly,  (vs.  4.)  But 
commonly  "not  many  noble  are  call- 
ed," 1  Cor.  1 :  26.  Besides  they 
were  not  alone,  though  they  may  have 
taken  the  lead  ;  and  so  it  is  recorded, 
that  not  a  few  men  did  the  same.  The 
example  and  influence  of  mothers, 
wives,  daughters  and  sisters  in  any 
c  immunity,  can  scarcely  be  overesti- 
mated. 

13.  This  pleasant  prospect  of  use- 
fulness was  suddenly  disturbed,  just 
as  it  had  been  before  at  Lystra,  (ch. 
14  :  19. )     These  persecuting  Jews  fcL 


290 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  62. 


ftVatt.ioitt         1/^  ''And   then   immediately  the   brethren    B-^nt   awa^ 

Paul  to  go  as  it  were  to  the  sea  :  but  Silas  and  Timotheus 
abode  there  still. 

15  And  they  that  conducted   Paul  brought  him  unto 
oh.  18: 5.        Athens:  and  'receiving  a  commandment  unto  Silas  and 

Timotheus  for  to  come  to  him  with  all  speed,  they  departed. 
« 2 Peter 2: 8.        iQ  ^  js^q^  ^hllc  Paul  Waited  for  them  at  Athens,  '"his 

spirit  was  stirred  in  him,  when  he  saw  the  city  1|  wholly 

given  to  idolatry. 


II  Or,  fuU  of 
idols. 


low  him  from  one  city  to  another.  Be- 
sides this,  the  Judaizers  came  after 
him  to  undo  the  good  he  had  done,  as 
at  Galatia.  See  Galat.  ch.  2.  ^  At 
JBerea.  Rather,  Also  in  Berea  (besides 
Thessalonica)  they  came  s.tirring  up  there 
also  (agitating)  the  mob,  as  they  had 
done  in  Thessalonica,  (vs.  5.)  m 

14.  And  then.  But  then  immediately 
(as  vs.  10,)  the  brethren — the  Christians 
already  gathered  there  as  a  body  of 
believers — sent  away  P-aul.  (a  strong 
expression — sent  off  aioay,)  not  as  be- 
fore, where  they  merely  sent  him  a  few 
miles  off  to  another  city  of  Macedo- 
nia, but  now  to  a  more  remote  point. 
^  To  yo  as  it  were.  Literally,  as  to  the 
sea — that  is,  in  this  direction — to  the 
sea.  The  idea  conveyed  in  our  version, 
that  there  was  some  false  impression 
intended,  and  that  they  meant  to  prac- 
tice a  duplicity  by  seeming  to  go  sea- 
ward, and  yet  going  by  laud,  is  not  at 
all  warranted  by  the  Greek  text.  He 
doubtless  went  by  sea,  as  there  is  no 
mention  of  any  places  passed  by  the 
land  route.  ^  But  both  Silas  and  Tim- 
otheus abode  there  still — at  Berea,  though 
Paul  would  naturally  have  taken  one  of 
them  for  his  company,  only  that  his 
abrupt  departure  after  so  brief  a  stay, 
and  the  excellent  opening  there,  would 
Beem  to  mak-^  it  desirable  that  they 
both  should  sojourn  there  at  Berea. 
What  results  followed  we  do  not  know, 
only  that  no  mention  is  made  of  any 
Berean  Church,  though  so  much  is 
said  of  that  at  Philippi,  and  at  Thessa- 
lonica, to  both  which  Paul  wrote  Epis- 
tles. Perhaps  the  sudden  departure 
of  Silas  and  Timothy,  vs.  15,  may  ac- 
count for  this,  and  there  was  no 
Church  established  there,  or  none  to 


reach  any  special  importance.  Thua 
Paul  had  planted  three  Churches  in 
Macedonia  at  the  call  of  the  man,  vs, 
6,  in  a  vision.  And  now,  by  the  per- 
secution of  the  Jew3  he  is  driven  to 
another  region.  He  had  been  brought 
in  contact  with  Boman  government 
and  Grecian  civilization.  Now,  he  will 
go  where  these  have  their  great  centre, 
and  where  he  may  already  hope  for  a 
new  life  of  the  Church,  amidst  such 
elements  of  power.  The  voyage  would 
occupy  about  three  days  in  favorable 
weather. 

15.  Conducted.  Literally,  those  who 
set  down,  or  set  along  Paul,  on  his 
journey,  led  him  as  far  as  unto  Athens. 
Beza  understands  the  force  of  the 
terms  to  be — those  ivho  undertook  to  put 
Paul  in  a  safe  place.  So  Geneva  ver- 
sion reads,  "And  they  had  charge  to 
conduct  Paul  safely."  Tyndale,  "They 
that  guided  Paul."  It  would  seem 
that  Paul  may  have  gone  to  Athens  at 
the  instance  of  the  brethren,  who  saw 
in  that  city  so  great  a  centre  of  influ- 
ence, as  "one  of  the  eyes  of  Greece." 
•jj  And  receiving  a  commandment.  The 
escorts  of  Paul  were  charged  to  sum- 
mon Silas  and  Timothy  to  join  Paul  aa 
soon  as  possible.  This  was  probably 
on  account  of  some  new  development 
not  anticipated  when  Paul  left  Berea. 
Timothy,  it  would  seem,  joined  Paul  at 
Athens,  and  was  sent  by  him  to  Thessa- 
lonica, (1  Thess.  3:  1,  2,)  while  Silaa 
joined  him  not  until  Paul  had  left 
Athens  and  gone  to  Corinth,  ch.  18:  5. 
So  the  messengers  departed  from  Athena 
and  returned  to  Berea. 

j  16.  Waited.  Luke  now  notices  what 
occurred  in  this  famous   sty  of  Gentile 

'  learning,     Atheas   and   Coriuth   wew 


A.  D,  52.] 


CHAP.  xvn. 


291 


17  Therefore  dispute i  be  in  the  synagogue  with  the  Jews,  and 
with  the  devout  persons,  and  in  the  market  daily  with  them  that  met 
with  them. 

18  Then  certain  philosophers  of  the  Epicureans,  and  of 
the  Stoics,  encountered   him.     And  some  said,  What  will 

this  II  babbler  say?  other  some.  He  seemeth  to  be  a  setter  /^|^.*** 
forth  of  strange   gods  :  because   he   preached  unto   them 
Jesus,  and  the  resurrection. 


called  the  eyes  of  Greece,  as  Greece 
was  the  eye  of  the  world.  Poets,  ora- 
tors, philosophers,  resorted  thither  as 
the  seat  and  centre  of  the  world's  wis- 
dom. While  Paul  u-aitedfor  them  (Silas 
and  Timothy,)  to  join  him  and  to  aid 
him  in  his  work,  his  spirit  teas  stirred. 
The  term  implies  A'iolent  excitement, 
('■^paroxysms'"  is  derived  from  it.) 
TC  When  he  saio — literally,  beholding  the 
city  full  of  idols.  This  was  the  aspect 
of  the  city  which  would  strike  every 
stranger.  It  was  full  of  marble  temples, 
and  statues  of  gods  and  goddesses. 
Petronius  said  that  it  was  easier  to  find 
a  god  there  than  a  man !  We  saw  the 
remains  of  the  Acropolis  and  its  sur- 
roundings, as  they  were  once  sur- 
mounted with  the  statije  of  Minerva, 
from  the  chisel  of  Phidias;  also,  the 
road  to  Eleusis,  and  the  traces  there  of 
the  Eleusinian  mysteries.  All  these 
show  how  the  city  must  have  been  over- 
running with  idols. 

17.  Therefore — so  the?i  disputed  he. 
This  term,  as  here  used,  seems  to  refer 
to  continuous  discourse,  as  vs.  2,  and 
ch.  20:  7,  9.  As  used  with  another 
preposition  in  ch.  24  :  12,  it  means 
disputing  or  discussion.  Two  classes 
are  found  here,  as  in  Berea  and  Thes- 
salonica;  the  native  Jews  and  the 
Gentile  worshipers,  whether  proselytes 
or  not.  This  gave  him  access  to  the 
Gentile  world,  while  his  first  appeal 
was  yet  to  the  Jews.  ^  The  market. 
Here,  also,  Paul  resorted,  according  to 
the  custom  among  the  Greeks  at  Athens, 
of  debating  freely  in  the  assemblies  of 
the  people  gathered  in  the  Ayorfi,  or 
public  square  or  forum.  This  was  the 
established  habit  of  the  philosophers 
for  popular  instruction.  The  terms 
imply  that  this  was  a  public  discussion 
In  the  market,  and  thus  distinct  from 


the  discourse  in  the  synagogue.  And 
this  discussion  was  lield  daily,  with 
those  who  chanced  to  meet  him.  "The 
visit  of  the  people  to  the  market, 
formed  part  of  the  usual  arrange- 
ments for  the  day,  and  all  those  un- 
fettered by  the  claims  of  business  re- 
sorted to  this  place  of  general  assembly, 
where  they  found  at  once  the  market, 
gymnasia  and  baths,  and  tabernse  of 
all  kinds." — Becker's  Charicles.  So  of 
Socrates  it  is  said :  "It  was  his  custom 
in  the  morning  to  visit  the  places  of 
public  resort  and  those  set  apart  for 
gymnastic  exercises ;  at  noon  to  appear 
among  the  crowds  in  the  market-place, 
and  to  spend  the  rest  of  the  day  in 
those  parts  of  the  city  where  he  would 
be  likely  to  meet  with  the  largest  num- 
ber of  persons." — Anthon. 

18.  Though  there  were  the  Platonista 
and  Peripatetics,  whose  schools  were 
farther  otf  from  the  Agora,  the  Stoic 
philosophers  had  their  public  resort 
near  to  the  market  Eretria,  which  was 
most  frequented.  They  were  so  called 
from  the  stoa,  the  porch,  public  court 
or  piazza,  where  their  founder  Zeno 
taught,  B.  C.  350.  The  Epicureans 
were  so  called  from  Epicurus,  who  about 
306  B.  C.  founded  his  school,  and  taught 
in  a  public  garden,  which  he  purchased 
for  about  one  thousand  four  hundred 
dollars,  and  left  to  his  adherents  for  the 
teaching  of  his  system.  The  Epicureana 
were  the  pleasure  lovers — held  that  the 
world  had  sprung  from  chance,  (see  vs. 
24, )  that  pleasure  was  the  chief  good, 
and  that  God  was  indifferent  to  human 
affairs,  (see  vss.  2(5-31.)  While  these 
were  the  Grecian  Sadducees  or  Atheists, 
the  Stoics  were  the  Grecian  Pharisees. 
They  held  to  fate  as  determining  all 
affairs,  and  were  pantheists:  holding 
that  all  souls  were  emanations  frcio 


292 


THE  ACTS  OF  THE  APOSTLES. 


^A.  D.  52. 


Kaf^hfiilgh-       1^  ^^^  *^^J  ^^^^  ^^^.'  ^^^  brought  him  unto  ||Are. 
Athen"?'"       opagus,  saying,  May  we  know  what  this  new  doctrine, 
whereof  thou  speakest,  is  ? 

20  For  thou  bringest  certain  strange  things  to  our  ears  :  we  would 
know  therefore  what  these  things  mean  ? 

21  (For  all  the  Athenians  and  strangers  which  were  there  spent 
their  time  in  nothing  else^  but  either  to  tell  or  to  hear  some  new 
thing.) 


God.  These  also  Paul  refers  to  and 
refutes,  (vss,  27,  28,  31,)  as  they  en- 
countered (fell  in  with)  him  in  these 
public  places.  Tf  Babbler — what  ivill — 
rather.  What  does  this  babbler  loill  to 
say.  This  term  applies  to  a  bird  pick- 
ing up  seed,  and  then  to  one  picking 
up  scraps  on  the  road,  or  by  begging 
or  stealing ;  and  then  to  one  who  is  a 
retailer  of  scraps  of  news,  or  of  know- 
ledge. The  sense  is  originally,  perhaps, 
a  sower  of  words — one  who  scatters 
words  broad-cast,  and  a  waster  of  words 
— an  idle  babbler — including  the  idea 
of  a  beggarly  and  vile  fellow.  *^  Set- 
ter forth — a  publisher,  proclaimer  of 
strange  gods — rather,  of  foreign  divini- 
ties— such  as  had  been  unknown  to  the 
Athenians.  Socrates  had  been  con- 
demned on  the  same  charge.  They 
gathered  this  impression,  ^'because  he 
preached  unto  them  Jesus  and  the  resur- 
rection,''^ from  which  they  inferred  that 
he  wished  to  introduce  Jesus,  and  the 
Father  who  raised  him  from  the  dead, 
as  new  gods  for  their  worship.  It  could 
scarcely  be  supposed  that  they  misun- 
derstood "  the  resurrection"  for  a  god- 
dess, since  this  is  here  given  by  Luke 
only  as  the  name  or  definition  of  Paul's 
doctrine,  which,  however,  he  did  not 
commonly  call  by  this  simple  word. 
^  Preached — evangelized — published  as 
good  news. 

19.  Took  him  —  evidently,  as  the 
term  implies,  without  violence ;  per- 
haps, however,  in  a  semi-judicial  man- 
ner, to  make  his  cause  more  fully 
known  before  a  public  assembly,  and 
not  before  the  judges.  We  found  the 
Areopagus,  or  Hill  of  Mars,  to  be  a 
rocky  knall,  about  sixty  feet  high  at 
the  south  end,  under  the  shadow  of  the 
Aeropolis,  from  which  it  is  only  two 


hundred  yards  distant,  westerly.  Paul 
was  probably  led  up  hither  from  the 
Agora,  or  market  in  the  vale  below, 
ascending  the  rock  by  sixteen  steps 
cut  in  the  side.  On  the  top  is  a  stone 
bench,  having  three  sides.  This  was 
probably  the  tribunal.  On  the  east 
and  west  side  of  it  is  a  raised  block, 
one  for  the  criminal,  the  other  for  the 
accuser.  Hither  they  led  up  Paul  to 
expound  his  doctrine  from  this  open 
court-house  platform,  asking,  may  we 
know — can  we  know — may  we  know,  if 
you  please  ?  Literally,  are  we  able?  (i.  e. 
with  your  permission.)  The  ncio  doc- 
trine, or  new  teaching  which  he  had 
put  forth  in  the  market  place  in  his 
discussions,  they  would  more  fully 
know.  Here  then,  in  the  presence  of 
the  grandest  temples  and  monuments 
of  heathenism,  Paul  was  called  on  to 
expound  Christianity. 

20.  Strange  things — surprising — ia 
accordance  with  the  term  before  used 
of  foreign,  unheard  of  gods.  The 
resurrection  of  the  dead  was  a  doc- 
trine unheard  of  by  any  heathen  people. 
^  We  would  know.  Litei'ally,  we  wish 
to  know  what  these  things  would  be,  or 
wish  to  be. 

21.  For.  This  explanation  of  their 
proceeding  is  here  furnished.  It  was 
most  of  all  at  the  impulse  of  curiosity. 
The  whole  population,  both  native  and 
foreign,  the  citizens  and  those  sojourn- 
ers who  were  attracted  thither  by  its 
fainous  schools,  and  elegant  entertain- 
ments— spent  their  time — loere  at  leis- 
ure for  nothing  else  than  to  tell  or  to  hear 
some  newer  thing — the  very  latest  news, 
It  has  been  computed  that  there  wero 
three  hundred  and  forty  place/S  in 
Athens  where  people  met  to  talk  politics 
and  miscellany.     In  Thucjdides,  Clean 


A.  D.  62.] 


CHAP.  XVII. 


2M 


22  Tf  Then  Paul  stood  in  the  midst  of  |j  Mars'  hill,  and  2o«rio/%« 
said,  Ye  men  of  Athens,  I  perceive  that  in  all  things  ye  ^''««i"'ff*'«« 
are  too  superstitious. 

23  For  as  I  passed  by,  and  beheld  your  ||  devotions 
I  found   an  altar  with  this  inscription,  TO   THE   UN 
KNOWN  GOD.     Whom  therefore  ye  ignorantly  worship, 
him  declare  I  unto  you. 

24  ''God  that  made  the  world  and  all  things  therein,  »»«^-i*:i5' 


Or,  godi  tltat 
}   ye  worship. 
2  Thess.  2 :  4. 


charges  the  Athenians  "that  they  are 
always  slaves  to  unaccustomed  things 
but  despisers  of  the  accustomed." 

22,  Paul  now  taking  his  stand  on 
that  celebrated  summit,  surrounded  by 
the  temples  and  statues  of  their  divin- 
ities, delivers  an  address  wonderfully 
pointed  and  comprehensive,  and  such  as 
must  have  been  given  him  by  the  Holy 
Ghost  to  speak.  He  opens  in  the 
style  of  their  renowned  orators.  Ye 
men  of  Athens — literally,  Athenian  men. 
He  now  aims  to  find  in  the  idols  and 
temples  of  Athens,  some  fact  or  feature 
of  things  whereon  to  link  his  own 
evangelical  preaching,  becoming  a  Gen- 
tile to  the  Gentiles.  ^  In  all  things. 
In  all  respects  ye  are  very  religious.  Lit- 
erally, have  very  great  reverence  for 
divinities.  This  might  be  understood 
in  a  sense  that  would  be  accepted  by 
them  as  flattering.  It  was  intended 
to  be  conciliatory,  and  thus  to  pave  the 
■way  for  his  presentation  of  Divine 
truth.  He,  therefore,  stated  only  uhat 
was  truth,  that  they  were  addicted  to  di- 
vinities, as  was  seen  in  their  immense 
and  splendid  arrangements  for  the  wor- 
ship of  their  various  geds.  This  was, 
of  course,  to  a  Christian  view,  the 
grossest  superstition.  But  Paul  does 
not  choose  to  affront  them  by  such  an 
accusation  as  would  cut  oflF  his  argu- 
ment and  shut  him  out  from  further 
access  to  them.  The  Holy  Spirit,  who 
inspired  Paul,  did  not  sanction  such  a 
policy.  See  Erasmus,  quoted  by  Du 
Veil,  p.  89. 

23.  For.  He  gives  the  ground  on 
which  he  had  formed  this  judgment. 
^  Passed  by — literally,  passed  through 
(your  city.)  While  he  was  waiting  for 
Silas  and  Timothy,  he  saw  the  city  full 
of  idols,  (vs.  16.)  ^  Bekild — surveying, 
reconnoilering.  %  Tour  devotions.    Rath- 

25»  , 


'  er,  your  objects  of  worship.  ^  I  found 
also  an  altar,  in  addition  to  the  rest. 
^  With  this — literally,  on  which  had 
been  inscribed.  To  the  Unknown  God  ;  lit- 
erally. To  an  Unknown  God.  He  doe3 
not,  therefore,  introduce  a  new  God, 
but  proposes  to  set  forth  the  God  whom 
they  worshiped  as  unknown.  That 
there  was  such  an  altar,  is  plain  fro^ 
this  testimony  of  Paul.  It  is  heiiesed 
that  when  any  calamity  or  deliverance 
occurred  that  was  not  to  be  referred  to 
any  of  the  known  gods,  an  altar  was 
inscribed  to  an  unknown  god.  There  is 
no  evidence  that  the  God  of  the  Jews 
was  meant.  T[  Whom  therefore.  They 
certainly  will  not  object  to  knowledge, 
of  which  they  so  publicly  and  solemn- 
ly confessed  their  want.  Therefore,  lam 
declaring  (proclaiming)  unto  you  Him 
whom  ye  worship,  without  knowing,  (i.  e., 
without  knowing  whom,  you  worship.) 
He  does  not  mean  to  say  that  they  were 
worshiping  the  true  God  without  know- 
ing it,  but  that,  as  they  were  con- 
fessing their  ignorance  of  God  so  far 
as  to  worship  a  God  unknown  to  them^ 
he  would  proclaim  unto  them  the  truo 
God.  Paul  hints  that  "  this  inscrip- 
tion was  a  testimony  to  the  innate  idea 
of  God  which  is  universal  to  man."  It 
was  a  trace  of  a  certain  yearning  in 
the  heathen  breast  after  a  knowledge 
of  the  true  God,  beyond  all  the  findings 
of  heathenism.  Therefore,  the  Scrip- 
tures no  where  ofi'er  any  argument  to 
prove  God's  existence,  but  they  assume 
it  as  an  admitted  truth. 

24.  The  Apostle  now  uses  with  idol- 
aters the  same  confounding  argument 
which  Isaiah  employed  with  those  of 
his  day,  referring  repeatedly  to  the 
creatorship  of  God.  Isa.  40  :  21,  23  ; 
42  :  5.  "He  that  giveth  breath  unta 
the  people  upon  it,  and  spirit  to  them 


294 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  52. 


o  Matt.  11:25. 

j>oli.  7:48. 


q  Ps.  50  : 8. 

r  Gen.  2:7. 
Num.  16:22. 
Jol)  12  :  10,  and 
a7:3,  and  33: 4. 
Isa.  42  : 5,  and 
67:16. 
2eoh.  12:1. 


S3 


seeing  that  he  is  'Lord  of  heaven  and  earth,  >»dwelleth  not 
in  temples  made  with  hands ; 

25  Neither  is  worshipped  with  men's  hands,  *»as  though 
he  needed  any  thing,  seeing  '  he  giveth  to  all  life,  and 
breath,  and  all  things ; 

26  And  hath  made  of  one  blood  all  nations  of  men  foi 
to  dwell  on  all  the  face  of  the  earth,  and  hath  determined 
the  times  before  appointed,  and  '  the  bounds  of  their  habi- 
tation : 


that  walk  therein."  In  opposition  to 
the  Epicurean  notio-n  of  chance,  he  sets 
forth  God  as  the  Creator,  appealing  to 
the  first  principles  of  natural  religion, 
which  arrives  at  the  invisible  things  of 
God,  even  His  eternal  power  and  God- 
head, from  the  creation  of  the  world. 
R:»m.  1  :  20.  Herein  they  were  with- 
out excuse  for  being  ignorant  of  God. 
^  Seeing/  He  is  —  literally.  He  being 
Lord.  Here  he  put  forth  the  doctrine 
of  an  over-ruling  Providence  against 
the  Epicurean  notion  that  God  is  in- 
different to  human  affairs.  The  Crea- 
tor is  the  Upholder  of  all  things.  John  1: 
3,  4 ;  Heb.  1 :  3.  Even  Plato  dreamed 
not  of  a  Creator  of  heaven  and  earth  ; 
and  Aristotle  did  not  distinguish  be- 
tween God  and  the  world.  ^  Dwelleih 
not.  He  here  opposes  the  low  ideas  of 
heathenism  which  made  their  divini- 
ties take  up  their  abode  in  their  tem- 
ples. God,  this  Creator  and  Upholder 
of  the  Universe,  does  not  take  up  His 
residence  in  manufactured-  temples. — I 
could  never  fully  estimate  this  point, 
till  I  stood  on  Mars'  Hill  and  imagined 
Paul  looking  out  upon  the  higher  sum- 
mit of  the  Acropolis  towering  there 
above  Ibim,  crowded  with  temples  and 
surmounted  with  the  Parthenon,  and 
crowned  with  the  wonderful  statue  of 
Minerva,  who  was  called  *'the  God- 
dess." Around  him  were  the  beautiful 
Temple  of  Theseus  which  yet  stands 
in  good  preservation,  and  the  Temple 
of  Jupiter  Olympus,  so  that  almost  ev- 
ery conspicuous  object  in  the  view  was 
either  a  temple  or  a  statue  of  some 
idol  god.  No  wonder  that  the  Gentiles 
oil  inio  this  error,  when  even  the  Jews 
ixad  to  be  warned  against  such  a  mis- 
take.    Isa.  G6  :  1 :  Acts  7  :  48. 


25.  Neither  is  worshipped — rather, 
ministered  unto.  This  opposes  the  pop- 
ular heathen  idea  that  the  gods  were 
dependent  on  the  worship  of  their  tem- 
ple services,  and  that  the  sacrifices 
were  gift-offerings  to  the  gods,  and  the 
odors  a  refreshing  smell.  ^  As  though 
— literally,  needing  (having  need  of) 
any  thing  besides — in  addition  to — out- 
side of  Himself.  1  Seeing — literally, 
himself  giving  to  all  life  and  breath — lit- 
erally, the  all  things,  which  they  enjoy. 

26.  Made  of  one  blood.  This  was  di- 
rectly against  the  Athenian  belief  that 
they  were  of  superior  blood  to  foreign- 
ers, and  against  the  whole  system  of 
polytheism,  which  held  to  various 
stocks  and  divers  origins  of  the  human 
family,  under  different  gods.  But  Paul 
asserts  that  as  there  is  but  one  God,  sc 
there  is  but  one  human  family,  and 
one  common  origin  of  all  nations,  from 
one  original  pair.  The  unity  of  God 
is  thus  closely  associated  with  the  unity 
of  the  race.  All  the  diversities  that 
are  found  in  different  people  are  proved, 
by  scientific  researches,  to  be  unessen- 
tial, and  no  greater  than  those  which 
are  found  among  animals  of  the  same 
cpecies — as  the  dog,  horse,  &c.  (See 
Prichard's  History  of  Man.)  ^  Made 
[created  of)  one  blood.  .  So  created  them 
as  that  they  have  but  one  blood  run- 
ning through  all  their  veins.  He  may 
refer  to  the  hematological  fact  that  th<i 
blood  of  the  whole  human  family  is  thf, 
same — as  science  has  proved — and  is 
different  in  its  analysis  from  all  other 
blood.  However  diverse  the  form  and 
features  and  complexion  of  different 
tribes  and  nations,  their  bU  od,  when 
submitted  to  the  microscope,  is  found 
to  be  always  the  same ;  and  it  can  b* 


A.  D.  52.] 


CHAP.  xvn. 


296 


27  *That  they  shLuld  5eek  the  Lord,  if  haply  they  *^'"•l==»• 
might  feel  after  him,  and  nnd  him,  "though  he  be  m>t  far  '♦<=''-i*  =  "- 
from  every  one  of  us  : 

28  For  ^in  him  we  live,  and  move,  and  have  our  being;  nfb^M-a"* 
^as  certain  also  of  your  own  poets  have  said.  For  we  are  yTitusi:i2. 
also  his  offspring. 


detected  and  distiuguished  from  the 
blood  of  any  other  animal,  however 
nearly  it  may  resemble  mankind. 
^  To  dwell — settle.  Though  there  are 
different  nations  in  different  climes,  yet 
they  are  of  one  origin.  The  10th 
chapter  of  Genesis  gives  the  most  sat- 
isfactory account  of  the  original  settle- 
ment of  the  earth.  The  Athenians 
boasted  that  they  were  not  derived,  but 
indigenous  to  the  soil ,  and  against  such 
nn  absurd  claim  this  assertion  of  the 
Apostle  was  aimed.  They,  of  course, 
regarded  the  Jews  as  inferior  to 
them,  and  this  also  would  be  aim.ed 
at.  1[  And  hath — having  defined — pre- 
scribed. This  diffusion  of  men  over  the 
face  of  the  earth  was  in  conformity,  not 
with  blind  fate,  but  with  God's  appoint- 
ment of  the  seasons  j^reordained — epochs 
' — eras — dates  of  universal  history,  as 
of  Babel  and  the  flood ;  and  national 
history — growth  and  decay,  &c.  Hence 
He  is  Creator,  "Preserver,  and  Govern- 
or, also.  ^  Aiiu  the  bounds  of  their  set- 
tlement— assigned  them  their  seasons 
as  a  nation,  and  their  territorial  con- 
fines. Hence  the  Athenians  had,  like 
all  other  people,  derived  their  times 
and  confines  from  the  all-determining 
will  of  God,  and  not  from  a  multipli- 
city of  gods,  as  they  held.  The  heath- 
en generally  had  no  idea  of  a  history 
Df  the  world  governed  by  God's  provi- 
dence, and  pointing  to  God. 

2 '/ .  God  had  an  intelligent  and  wise 
aim  in  all  this  creation  and  distribu- 
tion of  men  over  the  globe.  The  end 
of  all  His  providential  arrangement  is, 
that  men  should  seek  the  Lord,  as  being 
dependent  on  Him,  and  sustained  by 
Him ;  who,  as  creator,  and  preserver, 
and  governor,  makes  Himself  known 
to  men.  Rom.  1.  So  that  they  are 
without  excuse  for  their  igno~-'ng  of 
Him  as  "an  unknown  God."  T  If 
haply — if  perhavs,  expressing  a  contin- 


gency, not  very  likely  to  occur — a§ 
much  as  to  say,  though  this  is  God's 
aim  to  lead  men  to  seek  Him,  the  only 
difficulty  and  the  only  question  is, 
whether  they  will  indeed  do  so,  seeing 
they  are  blinded  by  nature,  and  the 
heathen,  without  a  written  revelation, 
must  grope  like  the  blind  and  feel  after 
Hiin.  He  would  admit  that  the  light 
which  the  heathen  have,  without  reve- 
lation, is  comparatively  indistinct,  and 
their  case,  as  benighted  by  sin  and  re- 
pugnance, is  full  of  difficulty,  so  that 
it  is,  beforehand,  the  merest  peradven- 
ture  whether  any,  groping  thus  in  the 
dark,  would  ever  find  Ilim.  Although 
indeed  this  is  not  because  of  any  dis- 
tance at  which  He  is  from  us,  because 
He  is  not  far  from  every  one  of  lis. 
Hence  the  failure  to  find  God  is  not 
because  of  His  remoteness  or  indiffer- 
ence to  human  affairs,  as  the  Epicure- 
ans .held,  but  from  men's  own  fault, 
"not  liking  to  retain  God  in  their 
knowledge."  Rom.  1 :  28.  This  charges 
the  Athenians  with  the  fault  of  having 
the  true  God  an  unknown  God  to  them. 
28.  For.  To  show  how  ne«r  God  is 
to  us  and  how  intimately  connected 
He  is  with  all  our  affairs,  Paul  gives 
as  a  reason  why  we  may  and  ought  to 
seek  and  find  Him,  that  in  Him  ice  live, 
and  move,  and  exist.  We  are  entirely 
dependent  even  for  life,  motion  and 
existence  itself,  upon  God  ;  and  it  is 
in  Him,  as  if  our  every  breath  and  mo- 
tion were  involved  in  Him.  He  must 
then  be  the  nearest  possible  to  us. 
There  cannot  be  any  essential  diffi- 
culty in  finding  Him,  if  indeed  only 
we  be  inclined  to  seek,  and  feel  our  way 
after  Him.  This  truth  he  enforces  by 
reminding  them  that  it  was  admitted  in 
!  words  by  their  own  poets.  True,  it 
was  not  acknowledged  in  its  proper 
sense.  But  it  could  be  quoted  as  their 
own  formal  testimony.    Aratui-^  a  posA 


S96 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  52, 


29  Forasmuch  then  as  we  are  the  offspring  of  Grod,  "  wQ 
ought  not  to  think  that  the  Godhead  is  like  unto  gold,  or 
silver,  or  stone,  graven  by  art  and  man's  device. 

30  And  ^the  times  of  this  ignorance  God  winked  at; 
hut  ^now  commandeth  all  men  every  where  to  repent : 

31  Because  he  hath  appointed  a  day,  in  the  which  "he 
fHo.^'^'^'*'"*  will  judge  the  world  in  righteousness  by  that  man  whom 


och.  14:16. 
Bom.  3:25. 
J,  1  uke  2-1 :  in. 
Ti  us  2:11,  12. 
1  Peter  1 :  14, 
and  4:3. 
cch.  10:42. 


of  Tarsus  and  a  countryman  of  Paul, 
had  used  this  language  about  270  B. 
C,  and  so  also  had  Cleanihes,  another 
and  cotemporary  of  Aratus,  used  it, 
who  was  a  disciple  of  Zeno,  the  found- 
er of  the  Stoics.  He  had  addressed  it 
to  Jupiter.  But  even  they  held  it  as 
true  only  of  the  Supreme  God.  Gro- 
tius  says  that  "  what  was  said  by  Ara- 
tus of  Jupiter,  Paul  adapteth  to  the 
true  God,  because  by  Jupiter  the  wis- 
est among  the  Greeks  did  understand 
the  Most  High  God."  ^  Bis  offspring— 
the  family  of  Him — the  race.  They 
held  to  physical  derivation  from  one 
Supreme  and  universal  existence.  The 
passage  reads : 

"  For  we  all  greatly  need  Jupiter, 
For  we  are  his  offspring — full  of  grace. 
He  grants  men 
Tokens  of  favor." 

29.  Forasmuch  then.  Taking  them 
up,  then,  upon  their  own  ground — ta- 
king this  to  be  admitted  by  yourselves, 
that  ive  are  the  offspring  of  God — he  in- 
fers from  this  admitted  dignity  of  hu- 
man nature  and  its  dependence  upon 
God,  the  absurdity  of  holding  the  God- 
head (literally,  the  Divine)  to  be  like 
unto  gold  or  silver  or  stone^  the  work  of 
men's  hands.  The  heathen  argued 
that  because  we  are  God's  offspring, 
God  must  be  of  like  form  with  us, 
and  caiiy  be  so  represented.  But 
this  is  to  degrade  tlie  Godhead  to 
the  level  of  material  objects,  and  to 
make  us  inferior  even  to  gold  and  sil- 
ver, as  derived  from  such  a  source. 
This  system  is,  therefore,  "a  degrada- 
tion as  much  of  man  as  of  God." 
T  Gold.  The  colossal  statue  of  Mi- 
nerva crowned  the  Acropolis,  and  was 
to  be  seen  from  afar,  executed  in  gold 
ftnd  ivory  by  Phidias — the  gold  glis- 
tening in  the  sun. 

30-  The  Apostle  now  refers>  t^  the 


fact  that  the  past  history  of  the  heath- 
en world  was  a  history  of  idolatry,  in- 
volving this  grossest  ignorance  of  God, 
and  of  course,  of  all  that  is  truly  good. 
These  Athenians  confessed  their  igno- 
rance by  this  inscription  of  an  altar 
to  an  unknoivn  God,  These  long  times 
of  heathen  ignorance  God  overlooked — 
passed  over ;  as  he  had  said  to  the  Ly- 
caonians,  "  God,  in  times  past,  suifered 
all  nations  to  walk  in  their  own  ways," 
ch.  14  ,  16,  (to  show  the  universal  de- 
pravity, and  the  world's  inability  to  at- 
tain salvation) — without  sending  them 
a  revelation,  or  the  preaching  of  re- 
pentance, faith,  and  judgment  to  come; 
and  without  fignally  sweeping  away 
idolaters  by  swift  destruction  of  them 
for  such  heinous  sin — as  if  He  did  not 
take  any  strict  account  of  it.  For  af- 
ter that,  in  the  wisdom  of  God,  the 
world  by  wisdom  knew  not  God,  &c. 
1  Cor.  1  :  21.  See  Rom.  1:2;  3  : 
25,  26.  ^  But  now.  This  overlooking 
has  now  come  to  an  end.  The  revela- 
tion of  God's  will  is  now  to  all  people, 
and  not  confined  to  Israel.  God  now 
expressly  commandeth  all  men,  every  whert 
— whatever  their  nation  or  country — 
to  repent.  This  term  signifies  to  change 
the  mind,  leading  also  to  a  change  of 
practice.  Repentance  is  a  turning 
away  from  evil  to  good — from  misery 
to  happiness — from  Satan  to  God.  And 
this  is  our  highest  duty,  and  chiefest 
interest.  There  is  no  excuse  for  igno* 
ranee  now,  and  ignorance  is  no  excuse. 
Romans  1 :  20. 

31.  This  command  to  repentance  is 
part  of  a  plan  which  provides  also  for 
a  judgment  day,  and  a  Judge  of  quick 
and  dead.  God  does  not  any  longer 
pass  over  transgression,  because  He 
has  expressly  appointed — fixed — a  day — ■ 
a  ^t  time.  This  announcement  of  a 
coming  judgment  day  must  have  bee» 


A.  D.  52.] 


CHAP.  XVII. 


297 


he  hath  ordained;  wTiereofhQ  hath  ||  given  assurance  unto  \^{,°^'**^ 
all  men,  in  that  "^he  hath  raised  him  from  the  dead.  dch.'2;24. 

32  •[  And  when  they  heard  of  the  resurrection  of  the 

dead,  some  mocked  ]  and  others  said,  We  will  hear  thee  again  of 
this  matter. 

33  So  Paul  departed  from  among  them. 

34  Howbeit  certain  men  clave  unto  him,  and  believed  :  among  tho 
which  icas  Dionysius  the  Areopagite,  and  a  woman  named  Damaris, 
and  others  with  them. 


most  impressive,  as  uttered  from  this 
most  celebrated  tribunal  of  the  world. 
T  The  loorld  —  literally,    the  inhabited 
world.     All,  whether  Jews  or  Greeks — 
all  nations  and  people.     ^  In  righteous- 
ness— not  as  human  judges,  even  of  the 
Areopagus,  often  in  gross  unrighteous- 
ness.    "Shall  not  the  judge  of  all  the 
earth  do  right  ?"     The  highest  exhibi- 
tion of   justice    will    then    be   made. 
7  By    that   man — literally,  In    (by)  a 
man.     This  is  the  great  attractive  fea- 
ture of  the  judgment  most  interesting 
to  men,  most  conciliatory,  that  a  man  is 
to  be  the  Judge.    The  Greeks  held  that 
men,   such  as  Minos  and  Rhadaman- 
thus,  were  made  judges  of  men  in  the 
vorld  of  spirits — that  these  were  demi- 
gods,  deified    after  death.     This  was 
their  dim  idea  of  the  great  truth,  as 
traced   out   in   their    mythology.     To  ; 
"THE  Man" — the  God-man — has  been 
intrusted     this     universal    judgment. 
God   "hath  given  to  Him  authority  to 
execute  judgment  also,  because   He  is 
the  Son  of  man."    (John  5  :  27.)     He 
who  alone  is  both  God  and  Man,  must 
needs  be  the  only  Judge.     ^  Ordained 
— designated — defined.     ^  Assurance — 
literally,  having  furnished  faith — ground 
of  faith — to  all  men,  having  raised  Him 
from  the  dead.     The    resurrection  of 
Christ   is   the    great   miraculous   fact  I 
which  declared  Him  to  be  the  Son  of  I 
God    with    power,    (Rom.  1:4,)  and 
attested  His  claim  to  be  the  Judge  of 
the  world.    His  resurrection  also  proved 
that  all  men  would  be  raised  ;  and  this 
would  be  for  judgment  at  His  hands.  : 
(1  Cor.  15:  22.)     Observe.— Paul  has  [ 
taken    up  his   hearers  on   their   own  j 
grounds,  and  has  skillfully  led  them  to  ; 
the  great  vital  doctrine  of  Christ.     Al-  i 


ready  he  has  shown  that  faith  in  the 
doctrine  of  Christ,  as  the  risen  Judge, 
who,  as  God-man,  is  linked  to  us,  is 
the  great  requisite.  And  now,  with 
this  knowledge  of  God,  they  may  draw- 
near  to  Him ;  for  this  only  Judge  is 
the  only  Dispenser  and  Saviour — the 
day's-man  betwixt  God  and  us. 

32.  When  they  heard—  literally,  of  a 
resurrection  of  dead  men — as  inferred 
from  the  resurrection  of  Christ,  or  from 
the  doctrine  of  a  general  judgment; 
since  the  judgment  of  any  one  sup- 
poses the  presence  of  body  and  soul, 
which  together  constitute  the  person. 
^  Some  mocked.  The  doctrine  was  not 
admitted  by  the  Greeks.  It  was  held 
to  be  an  impossibility ;  and  so  their 
philosophers  and  poets  had  distinctly 
asserted.  It  would  seem  that  this  out- 
break of  mockery  interrupted  Paul  in 
his  discourse,  as  he  was  passing  to  a 
fuller  exposition  of  the  Christian  faith. 
^  Others  said.  It  may  be  that  these 
parties  were,  respectively,  the  Epicu- 
reans and  Stoics  ;  but  not  necessarily 
so.  This  was  probably  only  a  more 
polite  way  of  dismissing  the  subject; 
as  would  seem  frcm  Paul's  prompt  de- 
parture, and  from  his  not  addressing 
them  again,  as  he  would  certainly  have 
done  if  invited;  and  from  the  "  Aott;- 
beit "  in  vs.  34,  as  if  in  contrast  with 
this  dismissal. 

33.  So.  Things  being  so,  Paul  de- 
parted from  the  midst  of  them- — i.  e. 
from  the  assembly  at  the  Areopagua 
not  from  the  city.     See  ch.  18  :  1. 

34.  Iloivbeit.  Though  he  was  so  sum- 
marily dismissed  by  this  assembly, 
some  mc7i,  adhering  to  him,  believeoi 
these  doctrines  which  the  multitude  re* 
jected.      ^  Amor.g  u-hom.     It  is  her« 


208 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  62. 


CHAPTER    XVIII. 

1  After  these  things  Paul  departed  from  Athens,  and  came  to 
Corinth ; 


mentioned  that  one  of  the  judges  of  the 
Areopagus,  the  most  learned  and  em- 
iaent  court  in  the  world,  was  one  of 
Paul's  adherents.  Eusebius  says  that 
he  was  the  first  bishop  of  Athens,  as 
stated  by  Dionysius,  bishop  of  Corinth. 
This  seems  to  have  been  a  mere  tra- 
dition, according  to  the  custom  in  such 
cases  to  associate  distinguished  names 
with  this  office,  without  an}'  certain 
ground.  Tf  Damaris.  This  woman  here 
specially  mentioned,  was  probably  a 
noted  person  also,  not,  as  some  have 
supposed,  the  wife  of  Dionysius,  else 
it  would  have  been  diiferently  express- 
ed. And  not  these  alone,  but  others 
with  them.  It  is  known  that  the  Par- 
thenon, on  the  summit  of  the  Acrop- 
olis, was  afterwards  converted  into 
a  Christian  Church,  and  the  Greeks 
became  so  opposed  to  idols,  that  on 
this  point  mainly  a  schism  occurred 
between  the  Churches  of  the  East  and 
West,  in  the  eighth  century.  The 
Church  of  Athens,  however,never  seems 
to  have  been  as  prominent  as  some  others 
in  less  distinguished  cities.  Here  we 
learn  (1)  How  little  mere  worldly  learn- 
ing can  do  in  attaining  to  the  knowledge 
of  Christ.  (1  Cor.  1 :  19-21.)  (2)  How 
Paul  treats  all  such  heathen  philoso- 
phers as  idolaters,  which  they  were  ; 
iind  (3)  How  he  preaches  to  them  the 


plain  doctrines  of  repentance  and  faith. 
We  shall  see  how  the  more  commer- 
cial Corinthians  received  the  Gospel, 
better  than  the  philosophic  Athenians, 

CHAPTER    XVIII. 
^  28.  Paul  at  Corinth  a  year  and  a 
HALF. —  Writes    Epistles    to   the 
Thessalonians — (Gallio.)     A.    D. 

62-54.     Ch.  18  :  1-18. 

1.  Paul  had  sent  Timothy  to  Thessa- 
lonica,  and  if  Silas  came  to  him  at 
Athens,  he  had  sent  him  back  also  to 
Macedonia ;  he  himself  having  been 
hindered  by  Satan  from  going  thither. 
*ir  After  these  things,  which  have  just 
been  related  as  occurring  at  Athens, 
Paul  departed  thence  atid  cayne  to  Cor- 
inth. The  voyage  could  be  made  in 
two  days.  It  is  now  made  in  four 
hours  by  steam.  Athens  and  Corinth 
were  called  "the  eyes  of  Greece" — • 
most  famous  for  learning  and  the  high- 
est reach  of  philosophy.  But  "the 
world  by  wisdom  knew  not  God,"  in- 
stead of  finding  Him  out  by  their  wis- 
dom. Corinth  was  the  capital  of 
Achaia,  situated  on  an  isthmus,  be- 
tween the  ^gean  and  Ionian  Seas,  (a 
bridge  between  Europe  and  Asia,)  and 
had  a  harbor  on  the  European  side, 
called  Lechea,  and  another  on  the 
Asiatic    side,    called    Cenchrea.      The 


A.  D.  52.] 


CHAP.  XVIII. 


299 


2  x\nd  found  a  certain  Jew  named  •Aquila,  born  in  aEom.^i6:^3. 
Pontus,  lately  come  from  Italy,  with  his  wife  Priscilla;  2Tun.  4:i9.' 
(because  that  Claudius  had  commanded  all  Jews  to  depart  from 
Eome  :)  and  came  unto  them. 

3  And  because  he  was  of  the  same  craft,  he  abode  with 
them,  •'and  wrought:  for  by  their  occupation  they  were  Jc'or.^in 
tentmakers. 

4  "  And  he  reasoned  in  the  synagogue  every  sabbath,  and 
persuaded  the  Jews  and  the  G-reeks. 

5  And  "^when   Silas  and  Timotheus   were  come  from '"^^  "•"'"* 


Tbess.  2:9, 
2  Thess.3:S. 
;ch.l7;2. 


Acro-corinthus,  coiTesponding  with  the 
Acropolis  at  Athens,  stood  on  a  summit 
eighteen  hundred  feet  high,  and  we 
saw  it  distinctly  from  the  top  of  the 
Parthenon,  at  Athens,  about  forty-five 
miles,  so  clear  was  the  atmosphere. 
The  Corinthian  style  of  architecture 
was  the  most  splendid  of  all.  This 
was  a  very  central  point,  of  the  great- 
est importance  for  its  relations  with 
East  and  West,  to  be  gained  over  to 
Christianity. 

2.  It  is  here  stated  how  he  fell  in 
with  Aquila  and  Priscilla,  who  are  af- 
terwards mentioned  in  the  Epistles. 
Kom.  16:3;  1  Cor.  16:19;  ch.  18: 
18,  19.  Aquila  was  a  native  of  Pon- 
tus, a  northern  province  of  Asia  Mi- 
nor, near  the  Black  Sea.  He  had  lately 
come  to  Corinth  from  Italy,  (Rome,) 
on  account  of  a  decree  of  the  Roman 
Emj.eror  Claudius,  banishing  the  Jews 
who  resided  there  from  the  city.  This 
decree  is  referred  to  by  Suetonius, 
who  says  that  it  was  on  account  of  tu- 
mults among  the  Jews,  the  instigator 
being  Chrestus,  (Christ,)  or  on  his  ac- 
count. As  no  mention  is  made  of  the 
conversion  of  this  couple  under  Paul, 
it  is  inferred  that  they  were  Christian 
converts  already,  probably  at  Piome, 
where  there  must  have  been  a  Church 
originating  possibly  from  the  "strangers 
at  Rome,"  converte<l  at  Pentecost,  (ch. 
2  :  10.)  As  yet  the  Romans  made  no 
distinction  betweew  Jews  and  Chris- 
tians, but  regarded]  the  Christians  as 
a  Jewish  sect;  and  the  term. Jew  here, 
denotes  simply  the  nation.  ^  Came  to 
them — as  is  further  narrated  in  the  next 
Terse.  True  religion  draws  men  of 
different  sorts  together,  and  true  Chris- 


tians soon  find  out  an  affinity  between 
them,  in  spite  of  common  distinctions. 

3.  The  chain  of  providential  ar- 
rangement is  here  given.  God  had  so 
ordered  their  trade  as  to  keep  them 
together,  since  it  was  important  for 
His  cause.  Tf  Same  craft  —  of  lik$ 
trade.  The  Jews  used  to  have  their 
sons  taught  some  trade ;  and  their 
Rabbis  held  that  whoever  did  not, 
taught  his  son  to  be  a  thief.  ^  He 
abode.  Paul  was  thus  provided  with  a 
home  there.  He  refers  often  to  hi3 
custom  of  sustaining  himself  by  work- 
ing with  his  own  hands.  Ch.  20  :  34 ; 
1  Cor.  9:12;  2  Cor.  7:2;  1  Thess. 
2:9;  2  Thess.  3:8.  f  Tent  makers. 
Their  trade  was  this,  to  make  tents  for 
travelei's  and  soldiers,  probably  of 
hair  cloth,  from  a  coarse  goat's  hair, 
(Syi'iac — canopy  makers.)  Such  as  are 
now  in  common  use  thereabouts.  At 
this  time  he  received  some  supplies 
from  Macedonia,  sent,  perhaps,  by  Tim- 
othy and  Silas.     See  2  Cor.  11  :  9. 

4.  There  were  many  .Tews  in  Cor- 
inth, and  of  course  there  was  a  syna- 
gogue there.  Just  now  an  extra  num- 
ber of  those  banished  from  Rome 
would  be  there.  As  was  his  custom, 
he  resorted  thither,  and  published  the 
Gospel,  first  to  the  Jews  there  assem- 
bled, and  to  the  Gentiles,  who  also 
attended  there  as  proselytes  or  not. 
^  Reasoned — discoursed  publicly,  and 
from  week  to  week.  This  is  the  term 
commonly  used  in  the  narrative,  mean- 

'  ing  sometimes,  disputed.     ^  Persuaded. 
Not  only  aimed  to  persuade,  but  favor- 
1  ably  influenced  them. 

5.  It  is  not  ce.rtain  whether  Silai 
'  had  joined  Paul  at  Athens,  according 


800 


THE  ACTS  OF  THE  APOSTLES. 


FA.  D.  52. 


•  Job  32: 18. 
Mb.  17:3. 

rs.  '^8. 
II  Or,  is  the 
Chrisi. 
f  en.  13 ;  45. 
1  Peter  4  :  4. 
ff  Neh.  n:13. 
Jlatt.  10:14. 
cU.  13:51 


Macedonia,  Paul  was  *  pressed  in  the  spirit,  and  testified 
to  the  Jews  that  Jesus  ||  ivas  Christ. 

6  And  'when  they  opposed  themselves,  and  blasphemed, 
*fhe  shook  Jiis  raiment,  and  said  unto  them,  "^Your  blood 
Tiot'.w-.d,  n  he  upon  your  own  heads;  *I  am  clean  :  ''from  henceforth 
I  will  go  unto  the  Gentiles. 


to  his  summons,  (ch.  17  :  15,)  and 
been  sent  back  to  Macedonia,  or  wheth- 
er he  had  been  delayed,  and  had  just 
now  joined  the  Apostle.  When  they 
came  to  him  he  was  joresse^/ (straitened) 
in  the  spirit,  testifying  to  the  Jews  the 
Christ  Jesus — that  the  Christ  or  Mes- 
siah, prophesied  of,  was  Jesus  of  Naz- 
areth. (The  Greek  term  Christ  means 
the  same  as  the  Hebrew  term  A'es^/aA.) 
Paul  was  stirred  with  a  new  impulse, 
on  their  arrival — or  it  may  mean,  they 
found  him  pressed  (straitened)  in  soul 
with  anxiety,  and  absorbed  in  testify- 
ing of  Christ.  The  latter  seems  to  be 
the  more  exact  sense  of  the  terms. 
Some  critics  read  "  word,"  or  discourse, 
instead  of  "spirit."  He  was  strait- 
ened in  discourse,  or  anxiously  pressed 
— entirely  absorbed  in  preaching  the 
Gospel.     Here,  it  is  supposed, 

Paul  writes  Ms  First  Epistle  to 
the  Thessalonians.  Corinth. 
A.  D.  52. 

The  arrival  of  Silas  and  Timothy  (vs. 
5,  )was  a  crisis  in  Paul's  work.  Timothy 
brought  from  Thessalonica  such  re 
ports  of  the  Church  there,  as  led  Paul 
to  write  to  them  an  Epistle,  the  First 
Epistle  to  the  Thessalonians.  This 
was  the  earliest  of  all  his  Epistles,  and 
was  written  at  Corinth,  A.  D.  52.  See 
ch.  18  :  5.  This  is,  accordingly,  the 
oldest  portion  of  the  New  Testament, 
written  ten  or  twelve  years  before  ei- 
ther of  the  Gospels.  This  Church  had 
been  planted  by  the  Apostle,  (ch.l7: 1.) 
It  was  one  which  deeply  interested 
him,  for  its  eminent  Christian  graces, 
1  Tb<isfl.  ""    ^2-10.    For  U  he  had  labored 


most  diligently  and  faithfully,  ch.  2 : 
1-12.  They  had  suffered  persecution 
from  their  countrymen  the  Gentiles, 
18-16,  on  which  account  he  had  wished 
to  visit  them,  but  being  hindered,  had 
sent  Timothy,  who  had  brought  good 
tidings  of  their  faith  and  charity,  2 : 
17;  3:7.  He  wrote  also  not  only  to 
encourage  them,  but  to  exhort  them  to 
all  holy  living,  (ch.  4 : 1-13,)  and  to  cor- 
rect some  errors  into  which  they  had 
fallen,  supposing  that  believers  who 
died  would  be  at  disadvantage  in  re- 
gard to  our  Lord's  second  coming.  Ch. 
4: 13.  He  wrote  this  Epistle,  we  see, 
amidst  his  troubles  and  discourage- 
ments in  Corinth,  where  he  says  he 
was  "in  weakness  and  in  fear  and  in 
much  trembling."     1  Cor.  2:3. 

6.  Opposed  themselves.  This  term  ia 
elsewhere  rendered  resisting,  (Rom.  13  : 
2,)  as  by  a  formal,  organized  resist- 
ance. T[  Blaspheming.  Their  opposi- 
tion rose  to  the  pitch  of  speaking  blas- 
phemous words  against  the  Gospel  and 
Christ,  of  whom  he  had  just  borne  wit- 
ness, (vs.  5.)  The  Jews  at  Antioch 
in  Pisidia,  had  done  the  same,  (ch.  13: 
45,)  and  Paul  had  turned  away  from 
them  as  here,  to  the  Gentiles.  ^  Shook 
his  raiment — literally,  shaking  off,  or 
out — signifying  that  he  would  shaks 
off  all  connection  with  them,  and  wit- 
ness against  them,  as  before  he  shook 
off  the  dust  of  his  feet.  Ch.  13  :  51 ; 
see  Neh.  5:13.  ^  Your  blood.  See  ch. 
20:26;  Ezek.  18:30;  33:4.  The 
ruin  and  responsibility  of  it  rests  upoE 
your  own  heads.  This  symbolical  lan- 
guage arose  probably  from  the  sacrifi* 
cial  custom  of  laying  the  hand  upoa 


A.  D  52.] 


CHAP.  XVIII. 


801 


7  T^And  he  departed  thence,  and  entered  into  a  certain  bx.w:  is  «■< 
mans  house,  named  Justus,  one  that  worshipped  God,iKz.'3:i8,i», 
whose  house  joined  hard  to  the  synagogue.  'u.  20:26. 

8  'And    Crispus,  the  chief    ruler    of  the    synagogue, 28Vi8.  "'** 
believed  on  the  Lord  with  all  his  house ;  and  many  of  the 
Corinthians  hearing  believed,  and  were  baptized. 


the  head  of  a  victim,  and  imprecating 
on  it  the  curse.  See  Matt.  12:24-31. 
1[  Clean.  "Pure  from  the  blood." 
Ch.  20:26.  See  Matt.  27:25.  So 
the  hands  were  washed  (as  Pilate)  to 
signify  freedom  from  the  blame  of  their 
condemnation.  %From  henceforth — from 
the  present,  I  will  go  unto  the  Gen- 
tiles— that  is,  so  far  as  Corinth  is  con- 
cerned. He  would  turn  his  attention 
and  labors  from  the  Jews  to  the  Gen- 
tiles of  Corinth.  m 

7.  This  solemn  declaration  was  at 
once  carried  out.  Having  departed 
thence- — that  is,  from  the  synagogue — he 
went  into  the  house  of  a  certain  one,  Jus- 
tus byname — as  a  place  of  teaching,  in- 
Btead  of  the  synagogue,  while  he  con- 
tinued to  reside  with  Aquila.  This 
Justus  was  a  Gentile  proselyte,  here 
described  as  one  loho  worshiped  God, 
and  thus  differing  from  his  fellow  Gen- 
tiles. It  would  seem  that  he  must  al- 
ready have  become  a  Christian,  though 
some  suppose  that  he  was  as  yet  only 
a  sympathizer  with  Paul,  who  opened 
Ms  house  to  him,  and  afterwards  be- 
came a  believer.  His  house  was  well 
located,  because  it  joined  hard  by  (was 
adjoining)  the  synagogue.  It  would 
give  any  Jews  who  wished,  an  oppor- 
tunity to  attend,  while  the  Gentiles 
would  be  more  likely  to  resort  thither 
to  the  house  of  a  proselyte  than  to  the 
synagogue.  It  would  also  serve  better 
for  a  public  testimony,  to  open  a  house 
under  the  eye  of  the  synagogue. 

8.  Crispus.  A  leading  Jew  now  comes 
out  from  the  synagogue,  and  with  his 
family  joins  himself  to  the  Christian 
community.  He  Was  the  chief  ruler  of 
the  synagogue;  and  if  these  were  the 
hereditary  Elders  of  the  Jews,  there 
must  have  been  •several,  of  whom  there 
was  a  chief,  or  leading  one — the  oldest 
ix  most  eminent.  It  is  supposed  that 
kk«  iT*cial  interest  attaching  to   this 

"  26 


conversion,  led  i'aul  himself  to  baptize 
this  man,  1  Cor.  1 :  14,  together  with 
one  Gains,  (see  Horn.  16:  23,)  and  the 
household  of  Stephanas,  though  the 
account  Paul  himself  gives  of  it  is  all 
that  we  know  of  his  reasons.  It  may 
have  been  on  account  of  the  absence 
of  Silas  and  Timothy.  ^  With  all  hit 
house.  This  mention  of  all  his  house, 
though  it  is  here  connected  with 
believing,  seems  to  imply  that  the 
membership  of  the  parent  carried  with 
it  the  membership  of  the  household, 
and  they  were  accounted  as  a  Christian 
house.  Moreover  these  several  instances 
of  Cornelius,  (ch.  10  :  24,  44,)  and  of 
Lydia,  (ch.  16: 15,)  and  of  the  jailor, [ch. 
16  :  33,  34,)  show  a  connection  not  only 
between  the  parent'' s  believing  and  the  bap- 
tism of  his  household,  but  also  between  ihi 
parent's  believing  and  the  believing  of  all 
his  house.  God  proves  thus  that  such  a 
household  covenant  is  in  force  not  only  by 
having  the  seal  applied,  but  by  actually 
granting  that  which  the  seal  signifies — 
showing  His  fidelity  on  the  spot,  and  put- 
ting it  on  record  to  honor  the  household 
ordinance,  and  to  make  good  the  Abra- 
hamic  covenant,  without  delay,  by  grant- 
ing "  the  blessing  of  Abraham.'^  ^Many. 
The  Church  increased  rapidly.  ^Hear- 
ing—  the  Gospel  message  and  doc- 
trine— for  how  shall  they  believe  on 
Him  of  whom  they  have  not  heard? 
For  the  character  of  these  converts,  see 
1  Cor.  1  :  16.  "Not  many  wise  men 
after  the  flesh,  &c."  They  were  from 
the  middle  and  lower  classes  chiefly. 
The  richer  merchants  were  given  to 
licentious  living,  and  the  philosophy  in 
vogue  was  very  pretentious,  and  the 
people  were  used  to  a  vain  wordly 
wisdom  and  pompous  oratory.  Note. — 
If  the  Gospel  could  have  power  in  such 
a  corrupt  city  as  Corinth,  it  is  able  by 
God's  grace  to  convert  any  corrupt  cit^ 
©f  our  day. 


S02 


THE  ACTS  OF  THE  APOSTLES, 


[A.  D.  52 


»ct.2.':ii.        ^  fj^^^^  «« spake  the  Lord  to  Paul  in  the  night  by  a 

vision,  Be  not  afraid,  but  speak,  and  hold  not  thy  peace. 
ditl'is'k^^'       10  ''For  I  am  with  thee,  and  no  man  shall  set  on  theo 

to  hurt  thee  :  for  I  have  much  people  in  this  city. 
,Gr,sa .'there.       jl  And  he  f  cootinued  there  a  year  and  six  months, 
teaching  the  word  of  God  among  them. 

12  Tl  And  when  Gallio  w^as  the  deputy  of  Achaia,  the  Jews  made 
insurrection  with  one  accord  against  Paul,  and  brought  him  to  the 
judgment  seat. 

9.  These  events  seem  to  have  in- 
damed  the  Jewish  opposition  ;  so  that  | 
a  supernatural  vision  was  granted  Paul 
for  his  consolation.  The  Lord  (Jesus) 
appeared  to  him.  See  below  vs.  11, 
(2  Thess.  3:2.)  Fear  not.  He  was  in 
circumstances  where  he  might  yield  to 
a  fear  of  his  persecutors,  and,  perhaps, 
might  even  shrink  from  preaching  bold- 
ly amidst  such  violent  opposition ;  there- 
fore he  was  charged  to  speak  and  be 
not  silent. 

10.  For.  This  was  the  strong  con- 
solation— God's  presence  and  protection 
assured  to  Him,  and  the  positive  prom- 
ise as  to  the  results.  (1)  That  no  man, 
not  even  the  most  bitter  and  ferocious 
foe,  should  set  on  him  (as  a  dog,)  so  as 
to  hurt  him.  See  vs.  12.  (2)  There  were 
fruits  secured  to  his  ministry  according 
to  the  eternal  covenant  which  gave  the 
Master  much  people  in  that  city  of 
Corinth.  For  the  sake  of  gathering 
these,  his  life  would  be  preserved. 
(See  ch.  27 :  24,  the  vision  in  the  wreck. ) 
The  term  for  people  refers  to  a  covenant 
people.  Ps.  110:  3.  Observe.— "The 
Lord  knoweth  them  that  are  His."  (2 
Tim.  2:  19.)  "Other  sheep  I  have  which 
are  not  of  this  fold.  Them  also  I 
must  bring,"  &c.  John  10  :  16.  Ch. 
13  :  48  and  15  :  17.  This  Church  of 
Carinth  was  one  of  the  most  distin- 
guished. Paul  wrote  to  them  two 
Epistles,  which  should  be  studied  in 
connection  with  this  history  of  their 
planting,  and  they  show  us,  more  than 
any  other  portions  of  the  New  Testa- 
ment, the  Church  in  contact  with 
heathenism. 

11.  This  long  sojourn  in  Corinth,  for 
a  year  and  six  months,  (A.  D.  62-54,) 
»howg  that  Paul  regarded  it  as  a  great 


centre  for  his  Apostolic  operations. 
During  this  interval,  it  would  seem 
that  he  visited  other  parts  of  Achaia, 
and  established  Churches.  See  2  Thess, 
1  .:  4;  2  Cor.  1  .  1.  1  Continued— 
literally,  sat  down — strengthened  and 
satisfied  to  remain,  by  the  Eivine  en- 
couragements. ^  Teaching.  He  waa 
employed  according  to  the  great  Apos- 
tolical commission — teaching  and  dis- 
cipling.     During  this  sojourn 

Paul  lorites  Jiis  Second  Epistle  to 
the  Thessalonians.  Corinth. 
A.  D.  53. 

In  this  Epistle  Paul  aims  to  cor- 
rect their  misunderstanding  of  Lis 
teachings  in  respect  to  the  second 
advent  of  our  Lord.  See  2  Thess.  2  : 
5.  Many  bad  abused  the  doctrine, 
so  as  to  neglect  their  proper  business, 
on  account  of  their  expectation  that 
Christ  would  immediately  appear.  Ha 
charges  them,  therefore,  that  certain 
great  events  of  prophecy  fire  first  to 
take  place — as  the  great  apostasy  and 
the  appearing  of  "the  Man  of  sin."  (2 
Thess.  2  :  12.)  The  opening  and  closo 
of  the  Epistle  contain  exhortations  and 
encouragements  to  holiness,  and  direc' 
tions  to  maintain  Church  discipline  in 
case  of  idle  or  disorderly  members. 

12.  GalUo.  This  man  was  the  broth- 
er of  Seneca,  the  philosopher,  who 
speaks  of  him  as  most  amiable  toward 
all  classes.  The  form  of  the  narrative 
here  would  intimate  that  the  accessioa 
of  Gallio,  or  his  yielding  '■emper,  esa- 


A,  D.  52.] 


CHAP.  XVIIL 


SOS 


13  Saying,  This  feUow  persuadeth  men  to  worship  God  contraij 
to  the  law. 

14  And  when  Paul  was  now  about  to  open  Ids  mouth, 

Gallio  said  unto  the  Jews,  **  If  it  were  a  matter  of  wrong  "//Vifu.^'  "^* 
or  wicked-lewdness,  0  ye  Jews,  reason  would  that  I  should 
bear  with  you  : 

15  But  if  it  be  a  question  of  words  and  names,  and  of  your  law< 
look  ye  to  it ;  for  I  will  be  no  judge  of  such  matters. 

16  And  he  drave  them  from  the  judgment  seat. 

17  Then  all  the  Greeks  took  PSosthenes,  the  chief  ruler  ''^'"••^- ^• 


boldened  the  Jews  to  make  this  charge 
against  Paul,  while  he  was  proconsul. 
^  The  deputy-proconsul.  Achaia  com- 
px-iscd,  at  this  time,  the  whole  of  Greece 
south  of  Macedonia  and  Epirus,  and 
Corinth  was  the  capital  city.  Grotius 
tells  us  that  it  was  a  senatorial  prov- 
ince under  Augustus,  and  was  then, 
accordingly,  governed  by  a  proconsul. 
But  Tiberius,  A.  D.  15,  adjoined  it  to 
Macedonia,  and  made  it  an  imperial 
province,  whence  it  was  governed  by  a 
procurator.  But  Suetonius  informs  us 
that  Claudius  restored  this  province  to 
the  Senate,  so  that  it  came  again  to  be 
under  a  proconsul  in  PauFs  time, 
which  shows  us  how  strictly  accurate 
is  Luke's  record.  Undesigned  coinci- 
dences of  this  kind  prove  the  authen- 
ticity of  the  book.  ^  iVade  insurrec- 
tion— rose  up  against.  *^  Judgment  seat 
— tribunal  of  Gallio.  This  was  some- 
times a  fixed  seat,  and  sometimes  a 
movable  seat  or  chair,  which  the  gov- 
ernors carried  about  with  them.  See 
Notes,  John  19  :  13.  The  letters  said 
to  have  passed  between  Paul  and  Sen- 
eca are  doubtless  spurious. 

1.3.  This  (one)  persuadeth — (by  per- 
BUrision  excites.)  The  Jews  were  now 
allowed  the  observance  of  their  religion 
by  the  Roman  government,  and  they 
complain  to  the  deputy  that  Christian- 
ity, even  though  professed  by  Jews, 
ought  not  to  be  included  in  this  license, 
as  if  it  were  Judaism,  since  it  was  con- 
trary to  ^;^e.( Mosaic)  law,  as  well  as 
to  the  Roman  law.  It  was  common  at 
first,  in  the  Roman  Empire,  to  regard 
Christians  as  only  a  sect  of  the  Jews. 
The  term  for  worship  is  that  which  is 
cc  ramonly  applied  to  Gentile  proselytes. 


14.  When  Paul  was  now  about  to 
open  his  mouth,  (in  his  defense,)  Gal* 
lio  cut  short  the  whole  matter  by  re- 
fusing to  hear  the  case.  If,  indeed,  it 
were  an  injustice,  (such  as  the  law  con- 
demns,) or  a  gross  outrage,  (such  as 
every  one  instinctively  condemns.  ) 
Some  understand  the  latter  as  referring 
to  a  charge  of  sorcery,  which  it  was 
hinted  by  Gallio  might  be  brought 
against  Paul,  and  which  the  laws  con- 
demned. ^ Beason  would — lit.,  reason- 
ably (patiently)  Iioould  have  borne  with 
you ;  I  would  have  thought  it  proper  to 
hear  the  case  fully — on  both  sides. 

15.  But  if  it  be  a  questioning  about 
a  doctrine,  or  names,  (as  Jew,  proselyte, 
Christian,  Christ,)  or  more  generally  a 
dispute  of  words  and  terms  merely,  and 
of  the  law  which  is  among  you,  (Jews,) 
look  ye  to  it — or,  ye  shall  see  to  it,  and 
fight  it  out,  and  not  I.  So  Lysias  treated 
Paul's  case,  ch.  23  :  29 ;  and  Festus, 
ch.  25  :  20.  So  Pilate,  John  19  :  31, 
35.  For  I  do  not  loish  to  be  a  judge  of 
these  things.  He  would  have  nothing  to 
do  with  these  Jewish  questions  and 
disputes,  as  he  regarded  them.  This 
was  the  feeling  of  the  Roman  dignity 
ries  toward  Christianity. 

16.  And — he  drove  them  away  from 
the  judgment  seat — he  positively  and 
finally  dismissed  the  case— and  would 
hear  nothing  on  the  subject.  Observe. 
— Many  of  the  world's  rulers  and  great 
men  affect  to  put  otf  Christianity  as  a 
mere  Jewish  matter  and  the  Bible  as  a 
Jewish  book.  But  the  name  of  Christ 
is  above  every  name,  and  to  it  every 
knee  shall  bow. 

17.  The  Jews  were  enraged,  doubi- 


804 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  64, 


of  the  synagogue,  and  beat  Tiim  before  the  judgment  seat.     And 

Gallio  cared  for  none  of  those  things. 

18  ^  And  Paul  aftei-  this  tarried  there  yet  a  good  while,  and  then 
took  his  leave  of  the  brethren,  and  sailed  thence  into  Syria, 
and  with  him  Priscilla  and  Aquila;  having  ^  shorn  his 
head  in  '  Cenchrea :  for  he  had  a  vow. 


7  Num.  6:16 
Ih.  21 :  -li. 
t  Rom.  16 : 1 


less,  at  this  summary  dismissal  of  their 
complaint.  But  as  though  this  were 
not  enough,  all  the  Greeks  who  had 
hoped  for  a  defeat  of  the  hated  Jews, 
became  emboldened  against  them,  and 
took  Sosthenes,  the  chief  ruler  of  the 
synagogue,  (as  Crispus  was,  vs.  8,) 
probably  one  of  the  hereditary  rulers. 
•'  All  the  Greeks "  here  were  against 
*'all  the  Jews,"  vs.  12.  This  Sosthe- 
nes may  have  been  the  same  as  1  Cor. 
1:1,  in  which  case  he  became  a  con- 
vert, as  Crispus  did;  and  Paul  calls 
him  *'  our  brother."  But  the  name 
was  a  common  one,  and  we  have  no 
other  ground  than  the  name  for  suppo- 
sing them  to  be  the  same  person. 
^  But,  none  of  these  things  were  of  any 
concern  to  Gallio.  He  cared  nothing  for 
the  dispute,  and  perhaps  not  for  the 
beating,  though  this  latter  was  a  wrong 
which  it  would  seem  he  should  have 
interfered  with  on  his  own  principle. 
Thus  was  fulfilled  to  Paul  the  promise 
in  the  vision,  that  no  one  should  set  on 
him  so  as  to  hurt  him.  His  accusers 
are  here  punished  by  the  mob  before 
the  judgment  seat,  vs.  10.  Note. — It 
is  not  meant  that  Gallio  was  an  infidel, 
and  cared  nothing  for  religion,  though 
this  application  has  often  been  made  of 
the  passage.  It  simply  denotes  that 
he  would  not  concern  himself  with 
these  disputes  of  the  Jews,  as  he  con- 
sidered it  a  mere  question  of  Jewish 
controversy,  with  which  his  office  in 
the  State  had  nothing  to  do.  So  far 
he  was  right:  as  he  says,  (vs.  15,)  ''for 
I  do  not  tvish  to  be  a  fudge  of  these  things." 
Seech.  25:10. 

I  29.  Paul's  fourth  Visit  to  Jeru- 
salem By  WAY  OF  Ephesus  and  Ce- 
«ATiEA — [Antioch  in  Syria)— AvohLOS 
AT  Ephbsus.  a.  D.  54.  Ch.  18: 
18-28. 
18.  It  is  now  recorded  that  this  tu- 


mult did  not  drive  Paul  away,  but 
rather  encouraged  him  to  go  on  with  his 
work.  God  had  plainly  interposed  for 
him,  according  to  the  promise.  The 
Church  was  raised  in  public  esteem, 
and  had  the  protection  of  public  au- 
thority. ^  A  good  while  —  literally, 
sufficient  days — as  we  say,  "sometime." 
His  time  came  at  length  to  leave  the 
Corinthian  brethren,  (converts,)  and 
he  sailed  thence  into  Syria,  and  with  him 
Priscilla  and  Aquila.  T[  Having  shorn. 
Cenchrea  was  the  eastern  harbor  of 
Corinth,  about  ten  miles  from  the  city, 
where  there  was  afterwards  a  Chris- 
tian Church.  There,  on  his  way  to 
Syria  to  visit  Antioch  by  way  of  Je- 
rusalem, and  the  temple,  he  shaved  Ma 
head,  for  he  had  a  vow.  It  is  held  by 
most,  that  this  could  not  have  been  the 
Nazarite's  vow,  for  that  required  the 
shaving  of  the  head  at  Jerusalem  at 
the  end  of  the  time.  Num.  6: 1,  21. 
But  may  not  Paul  so  far  have  assert- 
ed his  liberty  in  the  Jewish  observance, 
and  may  not  this  be  a  reason  for  ma- 
king this  express  record  of  his  having 
shorn  his  head  at  this  place,  when  ac- 
cording to  the  Jewish  law,  he  would 
have  been  bound  to  do  it  at  the  tem- 
ple ?  It  is  urged  by  Baumgarten, 
that  he  took  the  Nazarite's  vow  in  to- 
ken of  his  confessed  weakness  and  dis- 
honor in  God's  service,  (see  1  Cor. 
9:22;  4:10;  2  Cor.  11  :  11,)  renoun- 
cing the  world  and  all  self-dependence, 
and  holding  himself  in  subjection  to 
God,  as  the  woman  is  subject  to  the 
man.  1  Cor.  11:8.  He  would  oflFer 
this  thank-offering  for  the  success  of 
the  Gospel  among  the  Gentiles,  and 
on  the  Pentpcost,  the  day  of  first  fruits, 
Josephus  speaks  of  private  vows  on 
occasion  of  some  deliverance  or  other 
signal  mercy,  by  which  the  Jew  bound 
himself  to  oflFer  sacrifice  in  the  teraple 
within  thirty  days,  and  to  shave  ti« 


A.  D.  54.] 


CHAP.  XVIII. 


SOS 


19  And  he  came  to  Ephesus,  and  left  them  there  :  but  he  himself 
entered  into  the  synagogue,  and  reasoned  with  the  Jews. 

20  When  they  desired  Mm  to  tarry  longer  time  with  them,  he 
consented  not ; 

21  But  bade   them  farewell,  saying,  "I  must   by  all  ^o%!^ ''''"* 
means  keep  this  feast  that  cometh  in  Jerusalem  :  but  I 

will  return  again  unto  you,  *if  God  will.     And  he  sailed  Heb'^'e-s."^*' 

from  Ephesus.  James  4:15. 

22  And  when  he  had  landed  at  Cesarea,  and  gone  up, 
and  saluted  the  church,  he  went  down  to  Antioch. 


head  and  abstain  from  wine.  See  ch. 
21  :  23,  24,  26;  24  :  17.  Sahnasius 
thinks  that  this  was  a  private  vow  of 
Paul  that  he  Avould  not  cut  his  hair 
till  he  came  to  Cenchrea — that  is,  that 
he  would  let  his  hair  grow  after  the 
Gentile  fashion  till  he  reached  that 
port  on  his  way  to  Judea,  showing  that 
to  the  Jews  he  became  a  Jew,  &c. 
That  this  could  not  have  been  Aquila 
who  had  vowed,  is  plain  from  the  con- 
nection of  the  terms,  where  Paul  is 
the  subject  throughout. 

19.  Ephesus.  He  could  have  reach- 
ed this  port  in  two  or  three  days. 
This  was  the  capital  at  this  time  of 
the  Roman  proconsular  province  of 
Asia,  situated  opposite  to  Corinth,  on 
the  western  shore  of  Asia  Minor.  Here 
was  the  great  temple  of  Diana.  Paul 
left  Aquihi  and  Priscilla  there  at  Eph- 
esus— that  is,  to  remain  there.  But  he 
himself  (before  leaving)  entered  into  the 
synagogue,  (which  was  there,)  and  rea- 
soned with  the  Jews.  Even  on  his  jour- 
ney he  could  not  refrain  from  seeking 
out  the  synagogue  and  proclaiming  to 
the  Jews  the  Gospel  of  Christ. 

20,  21.  The  Jews  here  were  favorably 
impressed,  either  by  his  reasonings  or 
by  his  shorn  head,  and.  they  urged  him 
to  tarry  longer.  But  he  did  not  give 
assent ;  but  assigned  as  a  reason  for 
his  refusal,  It  is  necessary  fo-^  me  by 
all  means  to  keep  (perform)  the  feast  that 
is  coming  (approaching)  in  Jerusalem. 
This  was  probably  the  Pentecost,  as 
navigation  would  have  been  very  dan- 
gerous at  Passover,  and  the  feast  of 
Tabernacles  would  not  have  allowed 
time  for  the  journey,  which  he  made 
oefore  reaching  Ephesus  at  the  close 

26* 


of  the  year.  ^  Return.  Paul  saw  en- 
couragement enough  to  make  him 
promise  to  return  to  them,  God  willing. 
Here  was  a  great  door  of  usefulness 
opened,  at  a  great  centre  of  influence, 
1  Cor.  16:9.  Tf  7/  God  ivill.  See 
James  4:  13-15.  It  was  the  custom 
of  primitive  Christians,  very  common- 
ly to  qualify  their  engagements  by 
this  proviso,  according  to  the  Apostle 
James,  and  to  such  inspired  example 
as  this.  So  also  Rom.  1:10;  15 :  32  ; 
1  Cor.  4  :  19  ;  16  :  7  ;  Heb.  6  :  3.  Paul 
did  return,  and  so  important  was  this 
step,  that  Luke  hastens  to  record  the 
facts  and  results,  ch.  19:  1.  ^  Sailed 
from  Ephesus,  to  Cesarea,  which  would 
require  a  month  at  least.  In  chs.  20, 
21,  it  is  a  seven  weeks'  voyage.  But 
deductions  are  to  be  made  for  sojourns 
on  the  way,  in  all  some  three  weeks. 

22.  Cesarea.  On  the  Mediterranean 
coast,  (see  ch.  8:  40, )  the  most  conve- 
nient sea-port  near  Jerusalem,  and 
whence  Paul  afterwards  set  sail  for 
Rome,  ch.  25  :  6  ;  27  :  1.  ^  Gone  up, 
to  Jerusalem,  as  the  term  implies. 
TF  The  Church  —  the  Mother  Cburch 
at  Jerusalem.  He  saluted  ( literally, 
embraced)  the  Church,  and  probably 
gave  a  full  report  of  the  progress  of 
the  Gospel  in  Europe.  If  this  were 
not  a  visit  to  Jerusalem,  it  does  not 
appear  that  he  went  there,  though  to 
keep  the  feast  there,  was  declared  by 
him  to  be  the  great  object  of  his  jour- 
ney,  and  the  reason  of  his  haste,  vss.  20, 
21.  The  going  up  and  going  down, 
are  terms  which  apply  to  Jerusalem 
•f  Antioch.  This  was  the  seat  of  the 
Mother  Church  of  Gentile  Christendom, 
where  Paul  had  labored  with  Barnabfea, 


306 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  54 


23  And  after  he  had  spent  some  time  there,  he  departed, 
»Gui,  i.2,  and  ^jj^i  ^ygjji-  Q^,gj,  ^^^11  |.j^g  country  of  ''Galatia  and  Phrygia  in 
^b^)h]Vi^'^'^'^^  order,  "^ strengthening  all  the  disciples. 

24  ^^And  a  certain  Jew  named  Apollos,  born  at 
Alexandria,  an  eloquent  man,  and  mighty  in  the  scrip- 
tures, came  to  Ephesus. 

25  This  man  was  instructed  in  the  way  of  the  Lord  j 
and  being  ^fervent  in  the  spirit,  he  spake  and  taught 
diligently  the  things  of  the  Lord,  "knowing  only  the 
baptism  of  John. 


y  1  Cor.  1 :  12, 
and  3 : 5,  6,  and 
4:6. 
Titus  3: 13. 


«Eom.  12:11. 


and  -where  the  disciples  were  first  call- 
ed Christians.  It  is  supposed  by  some 
that  Paul  had  his  diificulty  with  Peter 
here,  at  this  visit,  (Gal.  2  :  11.)  Note. 
— Paul  had  also  collected  alms  for  the 
poor  Jews  in  Jerusalem,  and  this  was 
part  of  his  errand  to  the  Holy  City. 

Paul's  third  Missionary  Jour- 
ney   THROUGH     GaLATIA,     PhRYGIA, 

&c. — Apollos  at  Ephesus.     A,  D. 
64.    Nero  Emperor.     (Vs.  23-28.) 

23.  The  narrative  of  Paul's  third 
missionary  journey  is  here  given  in 
very  general  terms.  After  he  had  spent 
some  time  there,  (in  Antioch,)  lie  depart- 
ed arid  went  through  in  (successive)  or- 
der, the  Galatian  and  Phrygian  country, 
(district,)  strengthening  all  the  disciples. 
Ch.  3  :  1.  Observe. —  This  visit  of 
Paul  to  Antioch  seems  to  have  been 
the  last.  The  centre  of  the  Gentile 
Church  moved  westward  more  and 
more.  Already  it  becomes  more  Eu- 
ropean than  Asiatic,  till  it  reaches  to 
Rome. 

24.  Luke  passes  by  the  details  of 
Paul's  journey  through  Galatia  and 
Phrygia,  and  comes  at  once  to  his  so- 
journ in  Ephesus.  This  he  introduces 
by  a  notice  of  Apollos,  who  came  to 
Ephesus  before  Paul  reached  there. 
He  was  born  at  Alexandria,  in  Egypt, 
where  there  was  a  large  population  of 
Jews  ;  so  much  so,  that  they  had  called 
for  a  translation  of  the  Hebrew  Scrip- 
tures into  the  Greek  tongue  nearly 
three  centuries  before  Christ.  It  was 
the  seat  of  the  famous  Alexandrian 
Bchool,  where  the  highest  advantages 
ftf  learning  were  enjoyed.     The  Alex- 


andrian library  was  the  greatest  in  the 
world,  ^  Eloquent.  He  possessed  a 
rare  power  of  speech,  which  eminently 
qualified  him  to  be  a  waterer  of  seed 
which  such  an  one  as  Paul  had  planted. 
(1  Cor.  3:6.)  1  Mighty.  He  had 
not  only  this  fluency  and  power  of  ar- 
gument, but  he  was  thoroughly  versea 
in  the  Scriptures,  and  able  to  wield  this 
sword  of  the  Spirit  with  mighty  effect. 

25.  Instructed.  This  man  had  been 
instructed — same  term  as  Luke  1  :  4 — 
literally,  catcchetically  taught  (that  is, 
before  coming  to  Ephesus,)  in  the  way 
of  the  Lord,  as  prepared  by  John  the 
Baptist.  (Matt.  3:3;  Mark  1:3.)  He 
had  been  taught  by  John,  or  by  some 
of  his  followers,  as  to  the  Messiah- 
ship  of  Christ,  and  knew  some  lead- 
ing facts  of  His  life,  doctrines,  and 
miracles.  But  probably  he  had  heard 
nothing  of  the  death,  resurrection,  and 
ascension,  and  certainly  knew  nothing 
to  purpose  of  the  Spirit's  outpouring 
at  Pentecost.  And  being  fervent  (boil- 
ing) in  the  spirit,  (the  same  phrase  as 
Rom.  12  :  11,) — burning  with  desire  to 
promote  the  cause  of  Christ,  so  far  as 
he  knew  it — he  spahe  and  taught  dili- 
gently (accurately)  the  things  of  the  Lord 
in  the  light  of  John's  baptism,  which 
was  as  far  as  he  had  advanced.  He 
was  thus  an  immature  disciple — a  sort 
of  half-way  Christian  —  in  transition 
from  the  Old  covenant  to  the  New. 

[This  paragraph,  with  that  wliich 
follows,  ch.  19  :  1,  forms,  thus,  a  verj 
interesting  link  between  the  Gospels 
and  the  Acts,  and  shows  us  the  case  of 
certain  in  the  transilioyi  state;  such  aa 
needed  only  to  be  furtlierinstnnted  iij 
order  to  receive  the  full  Gospel.} 


A.  D.  54] 


CHAP.  XVIII. 


307 


26  And  he  began  to  speak  boldly  in  the  synagogue ;  whom  when 
Aquila  and  Priscilla  had  heard,  they  took  him  unto  them,  and  ex- 
pounded unto  him  the  way  of  God  more  perfectly. 

27  And  when  he  was  disposed  to  pass  into  Achaia,  the  brethren 
wrote:  exhorting  the  disciples  to  receive  him  :  who,  when 

he  was  come,  ''helped  them   much  which  had  believed  *^^'•'••• 
through  grace  : 

28  For  he  mightily  convinced  the  Jews,  and  that  pub-  {^h^^nl'yt'i. 
licly,  **  shewing  by  the  scriptures  that  Jesus 


26.  He  (ApoUos)  began,  as  a  native 
Jew,  in  their  synagogue  at  Ephesus,  to 
speak  boldly  as  to  ti^e  fulfillment  of  their 
prophetic  Scriptures  in  Christ  Jesus, 
and  as  to  the  leading  facts  of  His  life, 
urging  His  claims  upon  their  reception. 
Aquila  and  Priscilla  heard  him  discours- 
ing there,  and  they,  being  thoroughly 
instructed  in  the  Gospel  system  as  a 
whole,  took  Jdm  unto  them  and  expounded 
unto  him  the  way  of  God  more  accurately. 
They  opened  unto  him  the  Gospel  sys- 
tem in  its  fullness  and  completion,  as 
comprising  the  baptism  of  the  Holy 
Ghost,  in  the  name  of  the  Risen  Christ. 
Observe.— (1)  The  duty  of  private 
Christians  to  teach  in  their  sphere 
what  they  know  of  Christ ;  and  the 
importance  of  that  instruction  which 
private  Christians,  male  and  female, 
can  give  in  their  private  and  social 
relations.  (2)  How  many  wilderness 
disciples  there  are  who  know  Christ 
only  in  part,  and  have  stopped  at  the 
baptism  of  repentance,  (Heb.  6  :  1,) 
laying  always  the  foundations  and  not 
going  on  toward  perfection. 

27.  Disposed.  He  desiring  to  pass 
through  into  Achaia — and  to  Corinth, 
the  chief  city — the  brethren  (Aquila  and 
others  of  the  Ephesian Church,)  lorote, 
urging  the  disciples  (at  Corinth)  to  re- 
ceive him — and  these  letters  of  commen- 
dation would  have  great  weight,  com- 
ing from  those  who  were  so  well 
acquainted  at  Corinth.  Paul,  in  his 
Epistles  to  the  Corinthians,  testifies  of 
what  is  here  recorded,  that  Apollos, 
when  he  arrived  at  Corinth,  helped 
much  those  who  had  become  believers 
(under  Paul's  ministrations,)  through 
gr'zee      "  Paul  planted  " — did  the  first 


work  of  teaching  and  ingathering — 
"Apollos  watered"  what  Paul  had 
planted,  and  aided  those  who  already 
believed,  in  maintaining  their  cause 
against  the  Jews.  See  1  Cor.  3  :  5, 
22  ;  4  :  6 ;   1  Cor.  1  :  12. 

28.  Apollos  was  greatly  useful  in 
convincing  (confuting)  theJeics  mightily 
(powerfully) — (by  his  mightiness  in 
the  Scriptures,  vs.  2-i,  utterly  over- 
throwing their  arguments,)  publicly, 
(in  the  synagogue,)  showing  (proving) 
by  the  Scriptures  (in  which  he  was  so 
well  versed  and  powerful,)  that  the 
Messiah  is  Jesus.  He  demonstrated  by 
his  expositions  of  the  types  and  pro- 
phecies, that  Jesus  answered  to  all  the 
Old  Testament  representations  of  the 
Messiah ;  and  was  the  very  Messiah 
who  was  predicted.  Observe. — ( 1 ) 
Ministers  of  Christ  ought  to  be  thor- 
oughly acquainted  with  the  Scriptures, 
familiar  with  their  language  and  sense, 
and  masters  of  the  whole  Word  of  God. 
(2)  Eloquence,  together  with  this 
Scriptural  knowledge,  is  of  great  im- 
portance for  a  successful  exhibition  of 
the  truth.  (3)  While  Apollos  was  so 
serviceable,  ho  was  the  innocent  occa- 
sion of  pa'rty  strife,  being  held  up  as  a 
leader  by  a  class  of  admiring  follow- 
ers, and  even  as  a  rival  to  Paul  him- 
self. See  1  Cor.  1  :  12.  Eminent 
ministers  may  thus  be  put  in  the  pla«e 
of  Christ,  and  serve  to  excite  jealousies 
and  rivalries  among  the  people.  1  Cor. 
3  :  5.  (4)  Many  private  Christiana 
could  bring  forward  those  who  shall 
preach  Christ,  (vs.  2G.)  (5)  We  need 
to  preach  Christ  out  of  the  Scriptures, 
from  a  profound,  personal  knowleUgo 
of  the  Gospel. 


106 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  64 


CHAPTER    XIX. 

"nd^sTs/e"'  1  And  it  came  to  pass,  that  while  ■  A.pollos  was   at 

Corinth,    Paul    having  po.ssed  through  the  upper  coasts, 
came  to  Ephesus ;  and  finding  certain  disciples, 

2  He  said  unto  them.  Have  ye  received  the  Holy  Ghost 
since  ye  believed?  And  they  said  unto  him,  ''We  have 
not  so  much  as  heard  whether  there  be  any  Holy  Grhost. 

3  And  he  said  unto  them.  Unto  what  then  were  ye 
baptized?     And  they  said,  **Unto  John's  baptism. 


cch.  8:16. 
See  1  Sam.  3 : 7 


CHAPTER    XIX. 

§  30.  Paul  Three  Years  at  Ephe- 
sus—  Writes  Epistle  to  Galatians  and 
First  Epistle  to  Corinthians,  andproba- 
bli/  his  First  Epistle  to  Timothy  and 
Epistle  to  Titus.  A.  D.  54-57.  Ch. 
19:1-41. 

Paul  had  promised  to  return  to 
Ephesus,  God  willing,  (18:21,)  and 
he  reached  there,  by  the  good  hand 
of  God,  during  the  year  54.  This 
great  city  was  to  become  a  seat  and 
centre  of  Christianity,  where  "  the  be- 
loved disciple"  was  to  labor  as  the  last 
survivor  of  the  twelve.  Here  magic 
arts  were  extensively  practiced,  aided 
of  late,  perhaps,  by  the  prevalent  ex- 
pectations of  some  great  one  to  come, 
ilere  was  the  magnificent  temple  of 
Diana,  where  the  Greek  idolatries  were 
most  extensively  practiced,  and  where 
a  large  class  of  craftsmen  made  their 
living  in  furnishing  articles  for  the 
worship  of  the  goddess.  Here  again 
Paul  was  to  come  in  contact  with 
heathenism  and  with  Judaism,  as 
leagued  against  the  Cross.  Yet  he 
came  at  the  earnest  solicitation  of  the 
Jews.  This  point  was  a  great  middle- 
point  between  Europe  and  Asia,  where 
barbarism  and  Judaism  intermingled. 
1.  ApoUos  is  yet  at  Corinth,  where 
be  remained  for  some  time,  and  Paul 
having  passed  through  the  upper  coasts 
(parts— namely,  the  mountainous  dis- 
tricts of  Phrygia  on  the  way,)  came  to 
Ephesus.  He  was  accompanied  by 
Timothy  and  others,  vss.  22,  29.  And 
finding  certain  disciples  of  the  same 
class  with  ApoUos,  who  were  only 
partially  instructed  in  Christianity — 


though  they  are  termed  "disciples," 
showing  that  as  far  as  they  knew,  they 
were  believers  in  Christ — he  said,  &c. 
At  their  distance  from  the  events  at 
Jerusalem, they  were  uninformed  on  the 
important  point  of  the  Spirit's  descent, 
and  of  the  baptism  of  the  Holy  Ghost, 
and  consequently  of  Christ's  finished 
work. 

2.  Have  ye  received.  Rather — Did 
ye  receive  the  Holy  Ghost  when  ye  believ- 
ed?— that  is,  did  ye  receive  the  extra- 
ordinary gifts  of  the  Spirit,  (such  aa 
they  received  after  their  Christian  bap- 
tism, vss.  6,  7. )  ^  We  have  not.  Ra- 
ther, But  (on  the  contrary,)  v)e  did  not 
hear,  (at  that  time,)  if  (whether)  the 
Holy  Ghost  is — (is  come — is  given.) 
In  John  7  :  39,  the  form  of  expression 
is  the  very  same — "  The  Holy  Ghost 
was  not,  because  that  Jesus  was  not 
yet  glorified."  The  meaning,  then, 
is,  that  at  the  time  of  their  embracing 
Christianity,  they  did  not  know  wheth- 
er the  Holy  Ghost  was  come,  as  it  waa 
promised  by  John  and  Christ,  and  aa 
it  was  experienced  at  Pentecost,  whep 
Jesus  was  glorified. 

3.  This  confession  would  naturally 
call  up  the  question  of  the  kind  of  bap- 
tism they  had  received,  since  the  Chris- 
tian baptism,  is  (and  was  from  the  be- 
ginning, it  would  seem, )  "into  the  name 
of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,"  implying  a  profession 
of  these  three  Persons  in  their  distinct 
offices,  and  a  knowledge  of  their  work. 
John's  baptism,  however,  was  probably 
in  a  different  form,  and  implied  a  dif- 
ferent confession,  viz.  of  Christ  and 
the  Spirit  as  to  come,  (see  vs.  5.j^ 
^     Unto    John's    baptism  —  uuto    tht 


A.  D.  54.1 


CHAP.  XIX. 


80£ 


4  Then  said  Paul,  *  John  verily  baptized  with  the  bap-  jJUn" ;  i^^V 
tism   of  repentance,   saying    unto    the   people,  that  they  ^h.  i:t.  and  ii. 
should  believe  on  him  which  should  com*  after  him,  that  ^^landia.jw, 
is,  on  Christ  Jesus. 

5  "When  they  heard  this,   they  were  baptized  'in  the  /<=^-8-'i6. 
name  of  the  Lord  Jesus. 

6  And  when  Paul  had  ^laid  his  hands  upon  them,  the  |.<=jY6:6.  and 
Holy  Ghost  came  on  them  ;  and  ^they  spake  with  tongues,  io*;V  *'***** 
and  prophesied. 


profession  of  that  system  of  doctrine 
and  practice  which  John  preached — 
unto  the  name  or  discipleship  of  John. 
That,  however,  was  only  preparatory, 
as  Paul  goes  on  to  explain,  and  their 
defect  was  that  they  stopped  at  John's 
doctrine,  when  they  should  have  con- 
sidered all  that  John  foretold  as  hav- 
ing been  fulfilled  in  Christ ;  as  for 
example,  the  baptism  of  the  Holy 
Ghost,  which  John  especially  announ- 
ced, Matt.  3:  11. 

4.  It  was  John's  work  to  preach  to 
the  people  the  duty  of  repentance,  on 
account  of  Chri-st's  being  at  hand,  and 
to  point  Him  out  as  the  object  of  be- 
lief. So  that  John's  baptism  would 
require  them  to  believe  in  Christ  as 
having  not  only  come,  but  also  as  hav- 
ing come  to  baptize  with  the  baptism 
of  the  Holy  Ghost,  (Luke  3  :  16.) 

5.  Whe^ihcy  heard  this  explanation 
of  Paul,  theij  (these  disciples)  icere  bap- 
tized in  (unto)  the  name  of  the  Lord  Jesus . 
These  are,  doubtless,  the  words  of  Luke, 
and  not  of  Paul.  The  question  arises, 
whether  re-baptizing  was  required  in 
the  case  of  all  John's  disciples  who 
embraced  Christianity  ?  We  do  not 
read  of  any  questions  being  asked  at 
the  Pentecost  as  to  whether  any  of  the 
three  thousand  had  been  baptized  by 
John — nor  do  we  read  of  the  Apostles 
having  been  baptized  at  all.  They  had 
the  higher  baptism  of  the  Holy  Ghost, 
we  know.  And  probably  John's  dis- 
ciples, who  received  Christ  fully  when 
He  came,  were  not  re-baptized,  because 
they  fell  in  with  the  aim  of  John's  bap- 
tism in  believing  on  Christ  and  His 
finished  work.  But  where,  for  any 
reason,  they  had  stopped  at  John's 
baptism^   tlien   their    after  profession 


of  Christ  was  accompanied  with  bap- 
tism unto  the  name  of  Christ,  as  a  pub- 
lic abandonment  of  their  former  posi- 
tion. Observe. —  There  are  many  in 
the  Church  who  maybe  called  believers, 
who  are  only  wilderness-disciples,  and 
need  to  have  the  way  of  God  expounded 
unto  them  more  accurately  and  fully. 
They  have  not  learned  of  the  finished 
work  of  Christ,  nor  of  the  full  furniture 
of  the  Spirit  which  He  gives ;  and  they 
are  laying  again  the  foundation  of 
repentance,  according  to  the  wilder- 
ness career,  instead  of  going  on  in  a 
ch/eerful  following  of  Jesus.  They 
rather  look  forward  to  some  finishing 
stroke  yet  to  be  given  to  Christ's  work, 
instead  of  "beholding  the  Lamb  of 
God,"  as  John  points  Him  out,  and 
entering  at  once  into  a  living,  active, 
personal  fellowship  with  Christ.  They 
need  to  attain  to  the  higher  Christian 
platform  for  the  higher  Christian  life. 
See  John  1  :  35-39. 

6.  The  Apostolic  office  and  work  of 
Paul  were  now  to  be  attested  also,  for 
the  aid  of  the  Church  and  of  his  ser- 
vice in  Ephesus.  There  is  no  pattern  in 
this  act  for  "confirmation"  now-a-days, 
as  this  laying  on  of  hands  was  done 
by  an  Apostle,  and  as  it  was  done  to 
communicate  miraculous  gifts.  \  They 
spake  ivith  tongues,  and  prophesied.  They 
spake  in  languages  which  they  had  noi 
learned,  (as  was  done  at  Pentecost,) 
and  in  high  ecstatic  strains  they  spake 
the  wonderful  works  of  God,  and  they 
gave  out  inspired  declarations  of  the 
Divine  will.  Ch.  10  :  46.  Some  under- 
stand that  these  were  set  apart  as 
ministers.  ^  The  number.  There  is  a 
reason  for  thus  particularly  giving  the 
number.     Perhaps  it  is  that  tnus  they 


iio 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  55 


<  «i.  17 : 2 

ftai 

13  :i. 

»  oh.  1:3, 

and 

•28:'J3. 

I  2  Tim.  ] 

:16. 

'2,  Peter  2; 

Jude  10. 

m  See  Rh. 

9:2, 

and  -.'2 : 4, 

aud 

24 :  14. 

vs.  28. 

7  And  all  the  rjsn  were  about  twelve. 

8  *  Aud  he  went  into  the  synagogue,  and  spake  boldly 
for  the  space  of  three  months,  disputing  and  persuading 
the  things  ^concerning  the  kingdom  of  God. 

9  But  ^when  divers  were  hardened,  and  believed  not, 
but  spake  evil  "^of  that  way  before  the  multitude,  he 
departed  from  them,  and  separated  the  disciples,  disputing 
daily  in  the  school  of  one  Tyrannus. 


may  stand  out  more  impressively  to 
view  as  a  connecting  link  between  the 
Gospels  and  the  Acts  —  as  a  new 
'■•twelve''''  in  this  transition  from  John 
to  Christ. 

8.  The  synagogue.  Paul's  labors  were 
first  among  the  Jews,  as  was  his  habit ; 
and,  besides,  they  had  invited  him, 
(ch.  18  :  20.)  f  Spake  boldly.  He 
preached  with  great  freedom  and  fear- 
lessness for  three  months — especially  on 
their  Sabbath  days.  ^  Disputing  and 
atgning — out  of  the  Scriptures,  that 
Jesus  was  the  predicted  Messiah,  «&c. 
and  that  the  promised  restoration  of 
the  kingJom  (ch.  1:6,  8,)  was  to  be 
accomplished  in  Him.  ^  Persuading — 
proving  persuasively,  the  things,  &c. — 
in  regard  to  the  Cliurch  of  Christ,  as 
the  "Son  of  David,"  "greater  than 
Solomon."  Though  the  date  of  Paul's., 
Epistles  cannot  be  fully  settled,  yet  it 
would  seem  most  probable  that  during 
this  interval  of  his  abode  in  Ephesus, 
Paul  wrote 

The    Epistle    to    tlie    Galatians. 

Ephesus.     A.  D.  55. 

The  Churches  of  Phrygia  and  Gala- 
tia  had  been  planted  on  his  second  mis- 
sionary journey,  as  we  infer  from  ch. 
16:6,  (A.  D.  51.)  His  Epistle  to  the 
Galatians  was  written  soon  after  his 
second  visit,  and  three  years  after- 
wards, (ch.  18 :  23,)  Gal.  1 :  6.  During 
this  visit  he  had  detected  and  exposed 
the  seeds  of  those  errors  which  came 
afterwards  to  grow  and  spread  so  seri- 
ously, as  to  call  for  his  earnest  reproof. 
Gal.  1:6;  4  :  13.  Judaizing  teachers 
were  busy  among  them  and  with  much 
tucce?s.     The  first  gr«3at  controversy 


which  sprang  up  in  the  Christian 
Church,  arose  from  the  Jewish  con- 
verts, on  the  subject  of  justification. 
They  insisted  on  a  justification  that 
was  partly,  at  least,  by  works, — by  the 
rites  aud  observances  of  the  law — and 
not  by  faith  alone.  And  as  the  first 
converts  were  from  the  Jews,  (to  whom 
the  Gospel  was  first  preached,)  they 
brought  with  them  into  the  Christian 
Church  such  legal  views,  and  sought 
to  propagate  them  by  Judaizing  teach- 
ers. Paul,  therefore,  in  this  Epistle 
and  that  to  the  Romans,  meets  and 
overthrows  this  fundamental  error,  and 
establishes  the  doctrine  which  Luther 
has  also  shown  to  be  the  great  test- 
doctrine  of  the  Christian  Church.  These 
Galatians,  who  settled  in  Asia  Minor 
from  Gaul  about  B.  C.  280,  and  mixed 
with  Greek  colonists,  being  of  the 
German  stock,  this  may  be  called  an 
Epistle  to  the  Germans — and  the  great 
expounder  of  it  is  the  German  Luthee. 
We  can  appreciate  these  expostulations, 
rebukes  and  arguments  in  this  letter 
of  Paul  to  the  Galatians,  when  we 
notice  his  discussions  going  on  at  the 
same  time  with  these  Jews  at  Ephesus. 

9.  But,  tohen  some  were  hardened — 
had  become  callous  and  obstinate  by  a 
willful  rejection  of  the  Gospel,  and  dis- 
believed. The  term  here  means  rather, 
refused  obedience  (to  the  Gospel  ccra- 
mand)  as  the  result  of  disbelieving, 
which  is  expressed  by  a  different  term. 
^  Spake  evil.     This   is  not   the   same 


A.  D.  57.] 


CHAP.  XIX. 


311 


10  And  "this  continued  by  the  space  of  two  years:  so^^^^^'-'^ 
that  all  they  which  dwelt  in  Asia  heard  the  word  of  the 

Lord  Jesus,  both  Jews  and  Greeks. 

11  And  'God  wrought  special  miracles  by  the  hands  of  ch^u^a®'*' 
Paul : 

12  pgo  that  from  his  body  were  brought  unto  the  sick  |ee2Kk.g'.4: 
handkerchiefs  or  aprons,  and  the  diseases  departed  from  ^^• 
them,  and  the  evil  spirits  went  out  of  them. 


term  with  that  rendered  blaspheming, 
(ch.  13:45,)  but  expresses  the  same 
sense,  equivalent  to  the  term  "  male- 
diction" from  the  Latin.  ^  That  way. 
The  Christian  doctrine  and  course  of 
life^the  way  of  salvation  by  Jesus 
Christ  alone.  This  they  did  before  the 
multitude — that  is;  in  the  synagogue — 
in  a  way  to  discourage  his  further  la- 
bors in  that  assembly.  This  showed 
their  hardness,  that  they  sought  to  hin- 
der others  from  believing.  Accordingly 
Paul  departed — rather,  withdreiv  and  sep- 
arated the  disciples  into  a  company  by 
themselves,  so  as  to  form  a  distinct  body 
of  disciples.  See  Matt  7:6;  10  :  14. 
So  he  had  done,  ch.  18 :  6.  ^  Disput- 
ing {arguing)  daily.  The  same  term 
is  frequently  used  in  this  narrative  to 
denote  Paul's  close  arguments  with  the 
Jews,  and  answers  to  their  objections. 
^  Tyrannus  was  probably  a  Gentile, 
and  a  public  preacher  or  lecturer  in 
philosophy  or  rhetoric,  who  had  prob- 
ably become  a  convert,  and  who  gave  up 
to  Paul  the  use  of  his  school  or  hall,  so 
far  as  he  needed  for  his  purpose.  Thus 
again  the  Apostle  turns  to  the  Gentiles 
in  a  formal  manner,  as  before  in  the 
case  of  Justus  at  Corinth,  (ch.  18  :  6.) 
And  all  along  is  repeated  what  he  had 
signified  to  him  in  the  case  of  Publius 
and  Elymas,  at  the  threshold  of  his 
missionary  work,  that  the  Jew  would 
reject  and  the  Gentile  would  receive 
the  Gospel. 

10.  This  continued,  &c.  Lit.,  This 
became,  or  came  to  pass,  for  iioo  years — 
this  continuous  exposition  of  the  Scrip- 
ture was  carried  on  during  two  years, 
so  that  by  means  of  Paul's  labors  and 
his  assistants,  vs.  6,  and  through  those 
who  heard  him  and  circulated  through 
the  adjacent  regions,  all  those  who  in- 


habited Asia,  the  proconsular  provinco 
so  called,  of  which  Ephesus  was  the 
capital,  heard  the  word  of  the  Lord  Jesus 
— the  Gospel  qf  Christ,  as  proclaimed 
by  Paul — and  these  were  both  Jews  and 
Greeks — not  only  native  Jews,  but  pro- 
selytes and  other  Gentiles,  (called 
Greeks. )  Ephesus  was  a  great  centre 
pf  commerce  and  religion,  and  resort- 
ed to  by  multitudes  from  all  parts  of 
the  country.  Observe. — Paul's  entire 
sojourn  in  Ephesus  was  three  full  years, 
ch.  20  :  31.  We  have  already  two 
years  and  three  months  noted.  After 
this  Paul  remained  thereabouts,  (vs. 
22,)  sending  his  companions  into  Ma- 
cedonia before  him,  and  did  not  leave 
finally  until  after  the  disturbance  of 
Demetrius,  ch.  20  : 1. 

11,  12.  Paul's  work  here  had  also 
very  special  attestation,  for  Ephesus 
was  the  centre  of  magical  juggleries, 
exorcisms,  &c.  by  Pagans  and  Jews ; 
and  as  at  Samaria,  so  here,  these 
gross  impositions  were  to  be  confronted 
and  confounded  by  the  real,  miraculous 
operations  of  Divine  power.  So  the 
magicians  of  Egypt  were  overthrown 
by  the  miracles  of  Moses.  (See  2  Tim. 
3:7.)  ^  God  nrought  by  th«  hands  of 
Paul  (by  his  personal  agency)  special 
miracles — (literally,  TMjVflc/e* — powers — 
not  the  happening,  or  casual,)  not  thoss 
ordinarily  wrought  by  the  Apostles,  but 
extraordinary  ones — as  specified  in  the 
next  clause — no  more  truly  miraculous, 
but  more  strikingly  so,  as  they  were 
wrought  without  the  presence  of  the 
Apostle,  and  showed  the  exclusive 
power  of  God  in  the  work.  ^  Handker- 
chiefs— literally,  siveat  cloths,  elsewhere 
rendered  napkins,  (John  20  :  7,)  and 
more  generally  meaning  any  cloth. 
^  Aprons — a  sort  of  half-girdle,    sucli 


zn 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  67. 


fMatt.ii:2T.        13  ^qThen  certain  of  the  vagabond  Jews,  exorcists, 
r^seeM3'k9:     r  took  upon  tlieui  to  Call  ovcr  them  which  had  evil  spirits 
Uike9:i9.       ^j^g  name  of  the  Lord  Jesus,  saying,  We  adjure  you  by 
Jesus  whom  Paul  preacheth. 

14  And  there  were  seven  sons  of  one  Sceva,  a  Jew,  and  chief  of 
the  priests,  which  did  so. 

15  And  the  evil  spirit  answered  and  said,  Jesus  I  know,  and  Paul 
I  know;  but  who  are  ye  ? 


as  servants  and  workmen  used.  It  was 
either  one  or  the  other,  or  any  kind  of 
garment.  These  were  the  means  which 
God  chose,  that  "the  excellency  of  the 
power  might  be  of  God,"  and  not  even 
of  the  Apostles.  (2  Cor.  4:7.)  We 
are  not  to  suppose  that  the  people 
superstitiously  used  these  means,  and 
that  God  in  mercy  honored  thus  their 
fiuperstitious  measures.  But  that  as 
with  the  woman  who  touched  the  hem 
of  His  garment,  (Matt.  23  :  6,)  He 
allowed  the  healing  power  to  be  com- 
municated by  such  feeble  means,  where 
they  had  faith  as  she  had  to  say,  "If 
I  but  touch,"  &c.,  so  that  the  work 
might  be  more  extensive  and  striking 
and  special,  to  suit  .the  case  and  fur- 
nish the  extraordinary  evidence  needed 
there.  Hence  we  see,  it  was  not  to 
encourage  superstition,  (Romish  or 
Ephesiau,  Jewish  or  Pagan,)  but  to 
confront  and  overthrow  it,  that  this 
was  done.  How  then  can  Papists  from 
this  passage  find  a  waiTant  for  miracles 
of  relics?  ^  So  that  from  his  body 
[skin,  to  which  they  were  touched,) 
were  brought  unto  (upon)  the  sick,  these 
articles  whether  Paul's  or  theirs,  and 
though  at  their  instance,  yet  with  his 
compliance.  The  diseases  departed — 
(literally,  were  gotten  rid  of,)  and  the 
evil  spirits,  (literally,  the  spirits,  the 
evil, )  demoniacal  possessions  which  were 
not  natural  diseases,  but  preternatural 
possessions,  went  out  of  them. 

13.  As  in  the  case  of  Elymas  the 
sorcerer,  at  Paul's  first  outstart,  (ch. 
13:  8,)  so  here,  the  Jew  acts  the  part 
of  a  pagan  and  unbeliever,  while  the 
Gentile  turns  to  God,  as  one  of  the 
true  Israel,  vs.  19.  The  Jew  even 
abuses  the  name  of  Jesus,  using  it  for 
}uH  magical  incantations,  in  the  spirit 


of  Simon  Magus,  (ch.  8:21.)  ^  Somt 
of  the  strolling  Jeios — (who  wandered 
about  the  country,  practicing  their 
juggleries.)  ^  Exorcists.  See  Matt. 
12 :  27.  Josephus  speaks  of  this  class 
of  impostors,  and  thus  confirms  the 
Gospel  history,  by  showing  the  opinions 
that  prevailed  in  his  day,  as  to  the 
reality  cf  demoniacal  possessions. — 
Antiq.  viii.  2,5;B.  J.  vii.  6,  3.  f  Took 
upon  them — undertook.  They  pretended 
by  the  magic  use  of  names  and  terms 
to  command  the  demons  out.  They 
had  seen  Paul  perform  miracles  in  the 
name  of  Christ.  Tf  We  assure  —  we 
charge,  or  bind  you  as  with  an  oath — 
by  an  imprecation — by  the  Jesus  whom 
Paul  preacheth.  Like  Simon  Magus, 
they  thought  Paul's  wonder-working 
was  only  a  higher  kind  of  magic  than 
theirs,  using  a  more  potent  name.  But 
the  power  is  not  in  any  spell  of  form- 
ularies, or  manipulations.  Pagan  or 
Papal.  Irengeus,  .Justin  Martyr,  Origen 
and  other  early  fathers,  speak  of  such 
impostors. 

14.  An  instance  is  now  given,  it  may 
have  been  the  principal  one.  T[  There 
were  certain  seven  sons  of  Sceva,  a  Jew, 
a  high  priest,  who  did  this.  The  number 
seven  was  sacred,  and  they  being  seven 
sons,  may  have  based  some  pretensions 
upon  this,  which  would  account  for  its 
being  mentioned.  This  Sceva  was 
probably  the  chief  of  the  Jewish  people 
who  were  resident  at  Ephesus,  or  more 
likely,  chief  of  one  of  the  twenty-four 
courses.  This  case  presents  the  Jewish 
apostasy  and  rejection  of  Christ  in  a' 
strong  light,  and  thus  fulfills  what  was 
intimated  in  the  specimen  case  at 
Paphos,  ch.  13:6. 

15.  So  far  from  this  impious  impos 
ture  succeeding,    the  evil   spirit  [thw 


A.  D.  57.] 


CHAP.  XIX. 


8ia 


16  And  the  man  in  whom  the  evil  spirit  was,  leaped  on  them^  and 
overcame  them,  and  prevailed  against  them,  so  that  they  fled  out  of 
that  house  naked  and  wounded. 

17  And  this  was  known  to  all  the  Jews  and  Greeks  also 
dwelling  at  Ephesus ;  and  ■  fear  fell  on  them  all,  and  the  ind  7?iV.^' 
name  of  the  Lord  Jesus  was  magnified.  l^.'^iu' *°* 

18  And  many  that  believed  came,  and  *  confessed,  and  'm»"-3:6. 
shewed  their  deeds. 

19  Many  of  them  also  which  used  curious  arts  brought  their  books 
together,  and  burned  them  before  all  men :  and  they  counted  the 
price  of  them,  and  found  it  fifty  thousand  irieces.  of  silver. 


I 


adjudged,  vs.  13,)  answered  {^^  a  real, 
personal  being,  yet  speaking,  perhaps, 
by  the  voice  of  a  man,)  Jems  I  know, 
(as  they  said  of  Christ  Himself,  "I 
know  Thee,  who  Thou  art,  the  Holy 
One  of  God,")  and  Paul  I  know  icell, 
(I  understand  as  a  wonder-worker,  and 
sent  by  God,)  but  who  are  ye?  T  do 
not  know  you,  nor  recognize  your 
claim.  Thus  the  evil  spirit  turned 
back  upon  them  with  contempt.  Thus 
even  the  devils  were  witnesses  to 
Christ,  and  witnesses  against  the  false 
pretenders  to  Divine  authority. 

16.  More  than  this,  the  devil  was 
even  an  avenger  of  God's  abused  name, 
and  acting  through  the  man,  (the  pos- 
sessed one,)  leaping  upon  them,  and  mas- 
tering them,  prevailed  against  them,  (in- 
stead of  their  prevailing  to  cast  him 
out,)  so  that  i\iQj  fled  out  of  that  house, 
naked  and  icounded,  carrying  the  evi- 
dences and  marks  in  their  persons,  of 
their  utter  defeat,  under  the  preter- 
natural power  of  the  devil.  Ragged, 
or  perhaps  totally  stripped  and  bloody, 
and  terrified,  they  were  a  frightful 
spectacle,  calculated  to  strike  terror 
into  the  minds  of  the  multitude,  and 
especially  of  their  followers.  m 

17.  And  so  it  proved — literally,  this 
became  known.  The  effect  upon  all 
classes  was  electric,  and  brought  hon- 
or upon  that  name  that  they  had  im- 
piously profaned ;  while  Paul's  won- 
der-working was  proved  to  be  from 
God,  and  not  from  any  magic.  Where 
are  the  modern  skeptics  who  would 
fain  believe  that  the  miracles  were 
juggleries,  or  wrought  by  animal  mag- 
netism ?     Not  only  the  Jews,  who  were 

27 


such  hostile  rejecters,  but  the  Gentiles 
also,  were  impressed  with  a  salutary 
fear  in  respect  of  Divine  things,  and 
the  result  was,  that  the  name  oj  the 
Ijord  Jesus  was  magnified  by  the  very 
means  used  to  profane  it. 

18.  The  effect  upon  the  converts 
was  even  more  marked — literally,  mast/ 
of  them  which  haa  believed,  came  and 
confessed,  (publicly,)  and  acknowledg- 
ed their  deeds.  Those  who  had  late- 
ly been  converted  from  such  pagan 
practices,  came  openly  forward  and 
made  a  public  exposure  of  the  frauds 
which  they  had  themselves  formerly 
used  to  delude  the  people.  And  this 
confession  from  those  who  were  lately 
from  their  own  ranks,  would  naturally 
have  great  weight  in  overthrowing 
these  abominations.  Observe. — This 
was  no  private,  auricular  confession; 
but  an  open,  public  renunciation  and 
exhibition. 

19.  Mang,  (see  vs.  18,) — literally, 
sufficient — a  goodly  number.  This  is  a 
different  class  from  the  former,  and 
refers  to  the  magicians  who  abounded 
in  Ephesus,  using  charms  and  incanta- 
tions, here  called  curious  ar.' 5— literally, 
practicing  the  recondite,  (overwrought 
things.)  They  used  "Ephesian  let- 
ters," so  called,  which  were  alleged  to 
have  power  over  evil  spirits.  These 
sorcerers  were  so  moved  by  what  had 
occurred,  (vs.  10,)  that  they  brought  to- 
gether the  books  of  magic,  which  con- 
tained their  charms,  mysteries  and  for- 
mularies of  incantation,  the  inscrip- 
tions for  amulets,  and  treatises  on  the 
subject — and  burned  them  before  all — 
publicly.      The  term  seems  to   imply 


814 


THE  ACTS  OF  THE  APOSTLES. 


[A  D.  67, 


ueh.  6:7,  and 

12 :  U. 

»  Rom.  15 :  25. 
Gal.  2:1. 
ych.  20:22. 


20  ■  So  mightily  grew  the  word  of  God  and  prevailed. 

21  •If  ^  After  these  things  were  ended,  Paul  ^  purposed 
in  the  spirit^  when  he  had  passed  through  Macedonia  and 
Achaia,  to  go   to  Jerusalem,  saying.  After  I  have  been 

,_ch.^i8:2i,and  there,  'I  must  also  see  Rome. 

0  he  sent  into  Macedonia  two  of  *  them  that  minis- 


Kom.  15:  24-28.  OO     q 

ack.  13:5.  "^^     ^ 


tered   unto  him,  Timotheus  and  ^  Erastus ;  but  he  himself 
stayed  in  Asia  for  a  season. 


that  they  threw  them  one  by  one  upon 
the  fire.  Tonstal,  Romish  bishop  of 
London,  burned  publicly,  at  Paul's 
cross,  the  first  edition  of  the  English 
Bible,  by  Tyndale.  If  Counted— they  recA;- 
oncc?— cyphered— literally,  their  prices — 
and  they  found  (the  total)  fifty  thousand 
of  silver  money.  This  is  taken  by  some 
to  be  the  drachma,  which  passed  for 
a  Roman  denarius,  say  fifteen  to  sev- 
enteen cents  of  our  money,  equal  to 
seven  or  eight  thousand  dollars.  They 
were  manuscript  rolls,  and  rare,  and 
hence  very  costly. 

20.  So  mightily — literally,  thus,  with 
overcoming  power,  the  word  of  God  (the 
Gospel  of  Christ,)  grew  (extended, 
spread, )  and  prevailed,  as  where  a  cit- 
adel is  taken  by  military  force. 

21.  Paul  was  now,  at  this  stage  of 
affairs,  purposing  to  revisit  Macedonia, 
whither  he  had  gone  at  the  call  of  the 
man  in  vision,  and  carried  forward  the 
great  European  mission  with  much 
success,  (ch.  16  :  9.)  He  was  even 
planning  to  extend  his  labors  as  far  as 
Rome.  TT  Ended  —  literally,  fulfilled. 
^  Purposed  in  the  spirit — in  his  mind, 
and  doubtless  as  influenced  by  the  Holy 
Spirit  —  when  he  had  passed  through 
Macedonix  and  Achaia.  Greece  was  di- 
vided into  these  two  districts  at  this 
time.  In  the  former  Paul  had  planted 
Churches  in  Philippi,  Thessalonica  and 
Berea.  In  the  latter,  Corinth,  the 
capital  city,  was  the  seat  of  a  most 
important  Church  of  his  planting,  and 
he  desired  to  revisit  them  all.  Here 
is  the  first  intimation  of  his  extensive 
plan,  as  referred  to  in  Rom.  15  :  25-28, 
for  visiting  Rome  and  Spain,  including 
this  journey.  From  Rom.  15  :  26,  we 
learn  that  his  object  was  to  make  a 


collection  in  the  Churches  of  Greece 
for  the  poor  saints  in  Jerusalem,  as 
he  had  been  charged  to  do  by  the 
Church  of  Antioch.  See  1  Cor.  16 : 
1-9.  ^[  /  must — it  is  necessary,  accord- 
ing to  the  Divine  plan,  by  which,  as 
a  missionary  to  the  Gentiles,  he  felt 
that  he  ought  to  visit  the  metropolis  oi 
the  Gentile  world,  (see  Rom.  1  :  15,) 
and  also,  because  of  his  interest  in  the 
Church  already  established  there,  per- 
haps by  converts  from  the  first  Chris 
tian  Pentecost,  ch.  2:  10. 

22.  He  sent  in  advance  of  him  Tim 
othy  and  Erastus,  two  of  those  who  min^ 
istered  unto  him.  The  term  rendered 
ministered,  means  deaconed,  and  though 
often  used  in  a  general  sense,  impliea 
here  a  service  in  the  taking  of  the 
collections,  as  enjoined  in  the  first 
Epistle  to  the  Corinthians,  ch.  16  :  1. 
Erastus  is  probably  the  same  as  is 
mentioned  Rom.  16:23;  2  Tim.  4: 
20,  chamberlain  of  Corinth.  We  infer 
that  ApoUos,  Aquila  and  Priscilla  were 
with  Paul  at  Ephesus  at  this  time. 
^  But  he  himself.  Paul  states  in  hia 
letter  to  the  Corinthians,  that  he 
purposed  to  stay  at  Ephesus  till  after 
Pentecost,  1  Cor.  16  :  8.  T  Stay- 
ed.  Literally,  held  back  unto  Asia  for 
a  time,  which  seemed  to  intimate  that 
he  not  only  stayed  a  while  in  Ephesus, 
the  capital  of  Proconsular  Asia,  as  ap- 
pears from  the  following  paragraph, 
but  stayed  with  a  view  to  carry  the 
Gospel  further  into  those  parts.  He 
may  have  been  prevented  from  do- 
ing this  by  the  outbreak  here  narrated. 
( The  Apostle  here  meets  with  Gen- 
tile opposition,  which  is  put  down  by 
friendly  interference  of  officers.) 

Shortly  after  this  sending  of  Timo- 
thy, see  1  Cor.  14:  11,  and  toward  the 


A.  »   57.] 


CHAP.  XIX. 


81ft 


23  And  "  the  same  timi  there  arose  no  small  stir  about  "'^^^.i-.s. 

*  that  way.  dSeech.9:2. 

24  For  a  certain  man  named  Demetrius,  a  silversmith, 

which  made  silver  shrines  for  Diana,  brought  *no  small  •"''•^^^ ^^"• 
gain  unto  the  craftsmen ; 


close   of    his    residence   in    Epliesus, 
Paul  wrote 

TJie  First  Epistle  to  the  Corinth- 
ians. Ephesus.  A.  D.  57. 
In  this  Epistle,  ch.  16 :  3,  5,  he  re- 
fers to  his  purpose  of  passing  through 
Macedonia  to  Jerusalem,  as  Luke  re- 
cords in  vs.  21  of  this  chapter ;  also, 
of  sending  Timothy,  ch.  16 :  10,  as 
Luke  mentions  here,  vs.  22,  He  also 
very  strikingly  refers  to  the  fact  just 
recorded  by  Luke,  ("vs.  20, )  when  he 
says,  (1  Cor.  16:9,)  "For  a  great 
door  and  effectual  is  opened  unto  me, 
and  there  are  many  adversaries." 

It  would  seem  from  several  passages 
that  he  had  visited  the  Corinthian 
Church  a  second  time  before  this,  prob- 
ably during  this  three  years'  residence 
at  Ephesus.  2  Cor,  13  : 1 ;  12  :  14. 
The  immediate  occasion  of  this  first 
Epistle,  was  the  distressing  report 
brought  him  concerning  the  Church, 
(and  perhaps  in  reply  to  a  letter  of 
theirs,  1  Cor.  7:  1,)  by  certain  mem- 
bers of  the  family  of  Chloe.  Accord- 
ingly he  wrote  to  rebuke  (1)  Their 
party  spirit,  which  split  up  the  Church 
into  factions,  into  followers  of  Paul, 
or  Apollos,  or  Cephas,  or  Christ.  (2) 
Their  laxity  in  Church  discipline,  ch. 
5.  (3)  Their  habit  of  going  to  law 
before  heathen  magistrates,  ch.  0  : 
1-11.  (4)  The  practice  of  fornication 
as  a  relic  of  idolatrous  usages,  ch.  6 : 
12-20,  He  answers  their  inquiries 
(ch,  7:1,)  about  the  marriage  relation, 
and  marriages  with  heathen,  divorce 


&c.,  ch.  7:1-40.  Then  he  chargeg 
them  against  conformities  with  heathen 
worship  in  every  form  and  degree,  ch. 
8 :  1-18,  and  against  their  irregulari- 
ties in  public  worship,  (ch.  8:1-16; 
11 :  17-34.)  Then  follows  a  treatise  on 
spiritual  gifts,  12:1-31 — Christian 
love,  13:1-13  —  prophesying,  and 
tongues.  14  :  1-40.  The  resurrection, 
15:1-36. 

By  means  of  this  Epistle  we  get  an 
insight  into  the  conflict  which  was  go- 
ing on  between  Christianity  and  hea- 
thenism, and  the  peculiar  diflScultiea 
th^t  were,  and  are  still,  to  be  met  in 
establishing  the  Christian  Church  in 
such  an  idolatrous  and  corrupt  com- 
munity, amidst  the  specious  refine- 
ments of  a  polished  paganism. 

23.  And — but  there  happened  about 
that  time,  (of  his  planning  to  do  this,) 
no  small  disturbance  concei-ning  theivay — . 
(viz,  Christianity  —  the  way  of  salva- 
tion, vs.  9,)  ch.  9  :  2  —  "the  way  of 
the  Lord."    Wicklif. 

24.  The  occasion  of  the  uproar  is 
here  narrated.  Paul's  preaching  in- 
terfered with  the  trafiic  in  silver  modela 
of  the  temple  of  Diana,  and  thus  broke 
up  their  gains.     These  models  of  th« 


816 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  57 


26  Wliom  he  called  together  with  the  workmen  -of  like  occupation, 
and  said,  Sirs,  ye  know  that  by  this  craft  we  have  our  wealth. 

26  Moreover  ye  see  and  hear,   that  not  alone  at  Ephesus,  but 

almost  throughout  all  Asia,  this  Paul  hath  persuaded  and 
fsr.%l:^io-*2o.  turned  away  much  people,  saying  that  Hhey  be  no  gods, 
jer.  10:3.         which  arc  made  with  hands  : 

27  So  that  not  only  this  our  craft  is  in  danger  to  be  set  at  nought ; 


temple,  and  statue  of  Diana,  (or  Arte- 
mis,)  were  extensively  manufactured 
and  sold,  even  abroad,  for  charms  for 
placing  in  private  houses  and  carrying 
on  journeys.  ^  Silver  shrines — lite- 
rally, silver  temples — models  of  the  tem- 
ple, or  little  houses — caskets  for  stat- 


«.«tte8  of  Diana.  (So  the  Romish 
Church  traffics  in  pictures  and  models 
in  honor  of  "the  Virgin,"  who  is  wor- 
shiped as  a  "great  goddess,"  "Queen 
of  Heaven,"  &c.)  This  temple  was 
one  of  the  seven  wonders  of  the  world — 
four  hundred  and  twenty-five  feet  by 
two  hundred  and  twenty-five — rich  in 
marbles — surrounded  by  one  hundred 
and  twenty-seven  columns  sixty  feet 
high.  We  saw  four  columns  of  green 
jasper  in  the  Mosque  of  St.  Sophia  at 
Cottstantinople,  which  were  taken  from 


this  temple,  Diana,  or  Artemis,  was 
worshiped  at  Ephesus  as  the  Goddess  of 
Nature.  ^  Brought  no  small  gain  to 
the  artisans — or  masters  of  the  craft. 

25.  Whom  having  assembled,  and  the 
workmen  about  such  thifigs,  (whom  the 
masters  employed,)  he  said — appealing 
to  their  pecuniary  interests,  on  the 
principle  that  it  was  an  infringement  of 
their  natural  rights  to  have  their  busi- 
ness interfered  with.  So  men  of  our 
day  plead  against  Christianity  and  the 
Sabbath  laws,  that  they  interfere  with 
their  sales  and  gains. 

26.  Here  is  a  striking  testimony  by 
enemies  of  Christianity  as  to  the  won- 
derful progress  it  was  making,  through 
the  preaching  of  Paul.  The  eflfecta 
were  manifest  in  the  great  decrease  of 
this  traffic  in  images,  &c.;  and  that 
not  alone  of  Ephesus,  but  almost  all  Ada, 
this  Paul  having  persuaded,  (convinced 
and  attracted,)  has  turned  away  a  great 
multitude,  (from  this  worship,)  saying 
that  they  are  no  gods,  those  made  by 
hands.  The  idolaters  held  that  the 
images  and  idols  were  gods.  (See  ch. 
17  :  29.)  The  worshipers  of  images 
and  pictures  profess  to  use  them  only 
as  aids  to  devotion,  but  it  amounts  to 
their  regarding  them  as  gods.  So  we 
have  seen  Romanists  kneeling  in  most 
earnest  gestures  of  prayer  before  the 
statue  of  Peter  in  St.  Peter's  at  Rome, 
and  before  statues  of  the  Virgin  every 
where  in  Italy  and  other  Romish  coun- 
tries. The  educated  classes  of  the 
heathen  supposed  that  the  images  were 
inhabited  by  gods. 

27.  But  not  only  this  our  department 
(of  business)  is  in  danger  of  coming  into 
reprobation,  (as  would  be  the  case  if 
the  worship  should  be  abandoned,)  but 
also  (there  is  danger)  that  the  temple — 
literally,  be  counted  for  nothing — and 
that  thertwiUbe  deHroyed  the  magtufi- 


A.  D.  57.] 


CHAP.  XIX. 


817 


but  also  that  the  temple  of  the  great  goddess  Diana  should  be  des- 
pised, and  her  magnificence  should  be  destroyed,  whom  all  Asia  and 
the  world  worshippeih. 

28  And  when  they  heard  these  sayings,  they  were  full  of  wrath, 
and  cried  out,  saying,  Great  is  Diana  of  the  Ephesians. 

29  And  the  whole  city  was  filled  with  confusion :  and 
having  caught  «  Gains  and  ^  Aristarchus,  men  of  Mace- f  cor 'i  ^4^* 
donia,  Paul's  companions  in  travel,  they  rushed  with  one  \^^i'^^'■*'*^^ 
accord  into  the  theatre.  pwi/a*!"' 

30  And  when  Paul  would  have   entered  in  unto  the 
people,  the  disciples  sufi'ered  him  not. 

31  And  certain  of  the  chief  of  Asia,  which  were  his  friends,  sent 
unto  him,  desiring  him  that  he  would  not  adventure  himself  into  the 
theatre. 


eence  of  her  whom  all  Asia  and  the  (popu- 
lation of  the)  ivorld  tcorship — her  gor- 
geous image-worship  will  perish.  The 
temple  was  founded  B.  C.  550,  by  the 
joint  contributions  of  the  Ionian  cities 
of  Asia,  who  shared  in  the  boast  of  her 
perfection.  The  temple  was  burnt  on 
the  night  of  Alexander's  birth,  B.  C. 
356,  and  rebuilt  with  greatest  magnifi- 
cence. Worshipers  flocked  thither 
from  all  parts  of  the  world.  Observe. 
— Gain  was  the  first  plea.  The  second 
was  piety,  mixed  with  pride  of  this 
universal  religion. 

28.  This  appeal  was  artful,  and  had 
the  desired  effect — inflaming  them  to 
the  highest  pitch  of  wrath  against  Paul 
and  the  Christians — and  they  kept  cry- 
ing out,  Diana  of  the  Ephesians  is  great. 
The  Ephesian^s  (goddess)  Diana  is  great. 
It  is  an  ascription  of  greatness  to  her, 
and  was  probably  a  current  formula 
used  in  her  praise,  as  the  Mohamme- 
dans say,  "  God  is  one  God,  and  Mo- 
hammed is  His  Prophet."  The  wor- 
ship of  Diana  was  broken  down  at 
Ephesus.  But  afterwards  that  of  the 
Virgin  Mary  was  set  up  instead,  as  it 
was  the  tradition  that  she  was  buried 
there.  The  games  in  honor  of  Diana 
ivere  held  in  May ;  and  this  same 
month  is  the  month  of  the  Virgin  in 
the  Romish  Church,  now. 

29.  The  turmoil  now  increased.  And 
the  whole  city  was  filled  with  tumult, 
tnd  they  rushed  with  one  accord  into 
he  theatre,  having  teized  (along,  as  they 

27* 


went — probably  crowding  them  in  along 
with  them,)  Gains,  &c.  See  Rom.  10  : 
23 ;  1  Cor.  1  :  15,  where  Gaius  is 
spoken  of  as  a  resident  of  Corinth  ;  yet 
he  may  have  been  the  same  person. 
See  ch.  20  :  4,  a  Gaius  of  Derbe. 
^f  Arisiarchus.  See  Col.  4:10;  Philem. 
24.  He  is  described  as  a  Macedonian 
of  Thessalonica,  chs.  20  :  4 ;  27  :  2. 
^  57<e  theatre — or  amphitheatre — was  a 
common  structure  of  that  time  in  all 
chief  cities  of  the  Empire,  and  was  used 
for  public  assemblies,  either  for  busi- 
ness or  exhibitions.  It  was  open  to 
the  sky,  with  circular  rows  of  stone 
seats  sloping  to  the  top  of  the  wall. 
This  is  the  style  of  those  at  Pompeii, 
and  at  Ilerculaneum  and  Milan.  It  is 
computed  that  this  one  at  Ephesus 
would  hold  thirty  thousand  people. 
From   it  they  could    see   the   temple. 

30.  Paul  tvished  to  enter  in  unto  the 
people,  now  gathered  in  the  popular 
assembly  in  the  amphitheatre,  for  though 
they  were  riotously  assembled,  he  was 
conscious  of  right,  and  hoped  probably 
to  satisfy  them  of  his  good  intentions; 
and  he  would  naturally  be  very  anxious 
for  his  companions.  But  the  disciples, 
the  Ephesian  converts,  did  not  permit 
him  so  to  do.  They  feared  for  the  life 
of  Paul  in  such  a  wild  tumult  of  the 
heathen. 

31.  Here  is  recorded  a  remarkable 
interference  on  his  behalf  by  the  Chief$ 
of  Asia.  These  were  officers  ch^seq 
from  the  wealthier  classes  in  the  chief 


818 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  57 


32  Some  therefore  cried  one  thing,  and  some  another  :  for  the 
assembly  wt  re  confused  :  and  the  more  part  knew  not  wherefore  they 
were  come  together. 

33  And  they  drew  Alexander  out  of  the  multitude,  the 
2Thi'"i^'tf'    Jews  putting  him  forward.     And  *  Alexander  "^  beckoned 
fcch.i2;i7.      ^j<^[j  ii^Q  hand,  and  would  have  made  his  defence  unto  the 
people. 

34  But  when  they  knew  that  he  was  a  Jew,  all  with  one  voice 
about  the  space  of  two  hours  cried  out,  Great  is  Diana  of  the 
Ephesians. 

35  And  when  the  townclerk  had  appeased  the  people,  he  said,  Ye 

men  of  Ephesus,  what  man  is  there  that  knoweth  not  how 
kSer?*'^'"^^^  ^^^^  the  city  of  the  Ephesians  is  fa  worshipper  of  the 

great  goddess  Diana,  and  of  the  image  which  fell  down 
from  Jupiter  ? 


cities  to  superintend  and  provide  for 
the  games  and  festivals,  annually  held 
in  honor  of  the  gods  and  emperors. 
There  were  ten  of  these  chiefs  in  Pro- 
consular Asia.  It  is  remarkable,  that 
these  should  have  come  forward  at  such 
a  juncture  as  Paul's  friends.  Such  an 
impression  had  his  upright  character 
and  steadfast  principle  made  upon  these 
chief  officers  of  the  heathen  worship. 
They  knew  the  great  risk  he  would 
encounter,  and  they  exhorted  him  not  to 
give  (  present )  himself  in  the  amphi^ 
theatre.  Though  these  men  were  prob- 
ably not  Christians,  it  is  plain  that 
Christianity  was  influential  with  some 
o£  the  heads  of  society.    (1  Cor.  1 :  26.) 

32.  Pausing  now  to  notice  the  pro- 
ceedings of  the  assembly,  Luke  nar- 
rates the  riotous  confusion  that  pre- 
vailed. See  vs.  29.  The  majority  knew 
not  on  what  account  they  had  come  to- 
gether. This  verse  gives  a  most  graphic 
description  of  a  mob. 

33,  And  from  the  crowd  they  thrust 
forth  Alexander— the  Jews  urging  him 
forward  Many  think  that  this  was  a 
step  taKen  by  the  Jews,  in  the  midst 
of  the  agitation  and  in  fear  of  the 
popular  fm*y.  They  put  forth  this  man 
as  their  advocate,  to  show  that  they 
had  no  sympathy  with  Paul's  move- 
ments. It  would  seem,  however,  that 
he  was  a  Christian  convert,  and  thus 
maliciously  thrust  forward  by  the  Jews 
AS  a  mark  foy  the  popular  vengeance. 


(This  may  have  been  Alexander  the 
coppersmith,  mentioned  2  Tim.  4:  14, 
who  after  all  did  Paul  much  evil.) 
Hence  he  attempted — literally,  to  speak 
in  defense.  But  they  knowing  that  he 
loas  a  Jew,  (and  hence  that  they  could 
expect  no  favor  for  their  idolatries,) 
there  was  one  voice  from  all,  crying  as 
for  two  hours,  "  Great,^'  ^c. 

35.  The  toionclerk — recorder — keeper 
of  the  public  records,  an  ofl&ce  of  high 
authority.  He  having  quieted  the 
crowd,  by  his  official  interference,  ad- 
dressed them  in  a  very  apt  speech — 
that  their  outbreak  was  undignified, 
since  the  whole  city  worshiped  the 
goddess,  and  the  worship  would  not 
likely  be  overthrown  by  these  few  men. 
It  was  unjustifiable,  since  they  were 
not  making  any  profane  assaults  upon 
the  goddess.  It  was  unnecessary,  aa 
Demetrius,  if  he  had  any  damages  to 
charge  against  these  Christians,  had 
his  redress  at  the  common  court.  Be- 
sides, it  was  dangerous,  since  such  an 
uproar  exposed  the  city  to  serious 
charges  by  the  Roman  authorities. 
Observe. — This  was  an  important  tes- 
timony from  head-quarters  in  favor  of 
the  missionaries.  ^  Worshiper.  The 
term  here  used  meant  originally  temple- 
sweeper,  but  came  afterwards  to  mean 
custodian,  sacristan — having  charge  of 
the  temple.  Though  thirteen  cities  of 
Asia  had  an  interest  in  it,  Ephesus  waa 
honored  with  its  guardianship.  ^And  o} 


A.  D.  57.] 


CHAP.  XIX. 


81t 


36  Seeing  tlien  that  these   things  cannot  be  spoken  against,  ye 
ought  to  be  quiet,  and  to  do  nothing  rashly. 

37  For  ye  have  brought   hither  these  men,   which    are  neither 
robbers  of  churches,  nor  yet  blasphemers  of  your  goddess. 

38  Wherefore  if  Demetrius,  and  the  craftsmen  which 

are  with  him,  have  a  matter  against  any  man,  ||  the  law  is  daj»ar«kept. 
open,  and  there  are  deputies  :  let  them  implead  one  another. 

39  But  if  ye  enquire  any  thing  concerning  other  matters, 

it  shall  be  determined  in  a  ||  lawful  assembly.  ii  or,  ordinanr. 

40  For  wo  are  in  danger  to  be  called  in  question  for 

this  day's  uproar,  there  being  no  cause  whereby  we  may  give  an 
account  of  this  concourse. 


the  image  which  fell.  The  wooden  idol  the  Romanists  pretend  that  some  of 
iras  80  ancient,  that  the  idolatrous  their  pictures  were  made  without  hands 
priests  held  that  it  fell  from  heaven.    So  (  and    are  miraculous.      This   coin  of 


Ephesus  represents  Diana  in  her  Gre- 
cian character  as  a  huntress ;  and  the 
inscription  uses  this  very  title  (Neo- 
koros)  and  applies  it  to  the  Ephesians. 

36.  He  exhorted  them  to  have  be- 
coming confidence  in  their  cause,  and 
in  these  undeniable  facts  just  men- 
tioned. ^  It  is  needful  that  ye  be  com- 
posed, and  do  nothing  precipitately . 

37.  He  declares  that  these  men  had 
not  been  aggressors — that  they  had 
made  no  direct  assault  upon  the  wor- 
ship of  Diana.  ^  Robbers  of  churches — 
rather,  temple  robbers.  Wicklif  reads 
sacrilegers.  The  Puritans,  properly 
enough,  objected  to  the  common  render- 
ing here. — It  was  a  capital  crime  to 
rob  a  temple,  and  the  robber  was  left 
unburied.  ^  Blasphemers.  Paul  had 
not  dealt  in  harsh  denunciation,  but 
had  preached  the  Gospel,  relying  upon 
its  power  under  God  to  break  down  all 
social  evils. 

38.  Wherefore.  There  is,  therefore, 
but  one  course  to  be  pursued.  If 
Vemetrius   an^   ihe    xriisans  associated 


with  him,  (against  Paul,)  have  a  matter 
{of  complaint)  against  any  one,  the  court- 
days  are  being  held — stated  days  by  the 
proconsul  and  his  assistants,  here  called 
'^deputies."  There  are  proconsuls  at 
hand  to  try  such  cases,  i.  e.  such  an 
officer  is  accessible.  Let  them  implead 
each  other — let  the  opposing  parties 
plead  against  each  other. 

39.  But  if  ye  demand  any  thing  con- 
cerning other  (matters,)  it  shall  be  deter- 
mined (settled)  in  the  laivful  assembly. 
Such  a  riotous  assembly  could  not  law- 
fully transact  business. 

40.  For.  Since  this  assembly  was 
an  unlawful  one,  they  were  liable  to 
be  held  to  account  by  the  Roman  au- 
thorities, especially  as  they  were  pro- 
ceeding agninst  tliese  men  without  just 
grounds.  Thus  he  appeals  to  their 
fears.  Literally, /or  we  are  in  danger  to 
be  accused  of  riot  concerning  the  to-day — 
no  offense  existing  concerning  w^ic'i  we 
shall  be  able  tc  render  an  account  of  thit 
concourse. 


820  THE  ACTS  OF  THE  APOSTLES.  [A.  D.  67. 

41  And  when  lie  had  thus  spoken,  he  dismissed  the  assembly. 


41.  This  officer  having  finished  his 
apt  appeal,  dissolved  the  assembly,  by  au- 
thority. Here  is  a  specimen  of  Gen- 
tile opposition.  Unlike  that  of  the 
Jews,  ii  is  reasoned  down  and  the  crowd 
dispersed.  The  "  fighting"  with  beasts 
at  "Ephesus,  (1  Cor.  15  :  32-34,)  may 
belong  hereabouts  in  the  history. 
Aquila  and  Priscilla  were  also  endan- 
gered, and  left  Ephesus  about  this 
time,  Rom.  16  :  3,  4.  Afterwards  Paul 
had  a  solemn  interview  at  Miletus  with 
the  elders  of  this  Church,  on  his  way 
to  a  last  visit  to  Jerusalem,  and  he 
wrote  an  Epistle  to  this  Church.  Paul 
did  not  immediately  leave  Ephesus, 
but  after  this  nothing  is  recorded  until 
he  was  about  to  depart.  We  have  no- 
tice of  two  years  and  three  months, 
(vss.  8  and  10,)  leaving  nine  months 
to  make  up  the  three  full  years,  ch. 
20:31.  It  is  not  improbable,  there- 
fore— though  the  date  is  much  disputed 
— that  Paul  wrote  during  this  time 

The    First    Epistle   to    Timothy. 

Ephesus.     A.  D.  57. 

In  this  Epistle,  (vs.  3,)  he  refers  to  a 
charge  given  to  Timothy  to  abide  still 
at  Ephesus  when  Paul  went  into  Mace- 
donia. This  may  have  been  the  mis- 
sionary excursion  which  he  probably 
made  to  Corinth  during  his  residence  at 
Ephesus,  and  of  which  Luke,  in  the  Acts, 
makes  no  mention.  See  Notes,  vs.  22. 
This  Pastoral  Epistle  would  seem  ap- 
propriate to  the  advance  work  upon 
■which  Paul  now  sent  him  into  Macedo- 
nia— with  Erastus — as  a  pair  of  those 
who  ministered  unto  him,  (vs.  22.) 
Now,  as  Paul  would  send  him  forward 
into  Macedonia,  while  he  himself 
abides  at  Ephesus  for  a  season,  he 
gives  him  a  charge  somewhat  such  as 
that  which  he  gave  him  when  he  him- 
self went  into  Macedonia  and  left 
Timothv  to  take  care  of  the  work  at 


Ephesus.  He  tells  him  (ch.  1  :  20,) 
of  the  defection  of  Alexander,  (the  cop- 
persmith,) probably  the  one  who  was 
thrust  forth  at  the  riot  in  the  amphi- 
theatre. He  anticipates  coming  thither 
himself  shortly,  ch.  4:  13;  3  :  14,  15, 
and  the  state  of  things  suits  the  con- 
dition of  the  Corinthian  Church,  to 
which  he  lately  wrote  and  is  soon  to 
write  again — as  respecting  Judaizers, 
ch.  1 :  7 — immoralities,  ch.  1  :  9,  10 — 
disorder  in  the  Churches  on  the  part 
of  women,  ch.  2:9-15;  ch.  5 : 1-17— 
masters  and  servants,  ch.  6 : 1-3  ;  see 
1  Cor.  7  :  21-24  —  marriage,  &c.,  ch. 
5 ;  see  1  Cor.  ch.  7 — false  science,  ch. 
6  :  20 ;  see  1  Cor.  1  :  22 ;  2:5,  &c.— 
contributions,  ch.  6  :  17-19;  see  1 
Cor.  16  :  1.  The  chronological  diffi- 
culties are  such,  however,  that  many 
have  concluded  upon  a  later  date,  and 
have  set  the  three  Pastoral  Epistles  at 
a  period  subsequent  to  the  history  in 
the  Acts,  (A.  D.  68,)  on  the  theory  of  a 
second  imprisonment  of  Paul  at  Rome, 
and  supposing  him  to  have  been  liber- 
ated after  the  first  trial. — See  Conybean 
and  Howson,  Appendix  vii.  Unless  we 
adopt  this  theory,  we  must  suppose 
that  during  this  interval  Paul  wrote, 
also, 

The  Epistle  to  Titus.     Ephesus. 
A.  D.  57. 

This  is  also  a  Pastoral  Epistle,  is  ad 
dressed  to  Titus  at  Crete,  and  concerns 
his  work  as  a  bishop  or  pastor  in  the 
Church.  Wieseler  thinks  that  Pau\ 
visited  Crete  on  his  excursion  to  Cor- 
inth, and  left  Titus  there.  In  that  case 
Titus  must  have  returned  by  way  of 
Corinth,  so  as  to  join  Paul  at  PhUippi 


L.  D.  58.] 


CHAP.  XX. 


m 


CHAPTER    XX. 

1  And  after  the  tiproar  was  ceased,  Paul  sailed  unto 

him  the  disciples,  and  embraced  them,  and  *  departed  for  jTim,''!!!'^' 
to  go  into  Macedonia. 

2  And  when  he  had  gone  over  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece, 


CHAPTER   XX. 

g  31.    Paul's    Departure   from   his 

FIELD  IN  Pro€onsular  Asia — Three 

months  in  Greece — Sails  from  Philippi 

toward    Jerusalem  —  Writes    Second 

Ejistle  to  Corinthians  at  Philippi.  and 

Epistle  to  Romans  at  Corinth.     A.  D. 

57.     Ch.  20  to  21-14. 

Paul  is  now  approaching  the  close 

of  his  Missionary  labors.    Taking  leave 

of  Proconsular  Asia,  where  he  had  been, 

in   and    about   Ephesus,  three  years, 

he  is  about  to  journey  to  Macedonia 

and  Greece,    returning  to  Troas,  and 

thence  sailing  to  Jerusalem,  by  way 

of  the  coast  islands,  meeting  the  Ephe- 

Bi&n  Elders  at  Miletus. 

1,  After.  Paul  had  purposed  to  go 
into  Macedonia,  and  had  already  sent 
forward  Timothy  and  Erastus,  ch.  19: 
22.  But  he  was  to  remain  in  Ephesus 
until  Pentecost,  (1  Cor.  16:  8.)  This 
he  probably  did,  and  without  being 
hurried  off  by  this  disturbance.  He 
took  an  affectionate  leave  of  the  Chris- 
tian disciples,  and,  as  the  Greeks  call- 
ed it,  '■''embraced'^  them  and  went  forth 
to  go  into  Macedonia. 

2.  Those  parts.  The  region  of  Ma- 
cedonia, comprising  the  Churches  which 
he  had  planted  at  Philippi,  Thessalo- 
nica,  Borea,  &c.,  round  about  unto 
Illyricum,  (Rom.  15:  19,)  or  the  con- 
fines of  Illyria,  see  2  Cor.  2 :  12,  13 ; 
7:5,  6,  whence  it  appears  that  he  de- 
layed at  Troas,  waiting  for  Titus — and 
preached  there  with  success  ;  but  anx- 
ious for  Titus,  he  broke  off,  and  sailed 
for  Macedonia,  where  at  Philippi  he 
was  comforted  by  Titus'  coming.  2 
Cor.  7  :  6.  Afterwards  he  sent  Titus 
Into  Dalmatia,  2  Tim.  4 :  10.  At  Phil- 
ippi he  received  from  Titus,  whom  he 
had  sent  to  Corinth  soon  after  Timothy, 
&  report  of  the  Corinthian  Church,  and 
of  the   effect   upon  him  of  his  First 


Epistle.     See  2  Cor.  12  :  18 ;  7 :  13-lS, 
Paul  now  writes 

The  Second   Epistle  to  the   Con^ 

inthians.     Philippi.     A.D. 

57. 

He  here  further  rebukes  the  falsa 
teachers  who  were  aiming  to  deny  hia 
Apostolical  authority,  and  he  lays  down 
principles  and  rules  which  are  of  uni- 
versal application  in  conducting  con- 
troversies, and  in  promoting  Christian 
liberality,  ch.  3:  17;  6:  14-18;  10:  8; 
13:  10;  ch.  11. 

Huch  exhortation.  Literally,  having 
exhorted  them  with  much  speech.  His 
work  was  one  of  laborious  ministe- 
rial and  parochial  duties  among  these 
Churches  which  he  had  planted.  Ha 
then  came  into  Greece — that  is,  Achaia, 
of  which  Corinth  was  the  capital  city — ■ 
and  there — chiefly  in  Corinth — he  abode 
three  months.  During  this  three  months* 
sojourn,  of  which  Luke  gives  no  ac- 
count in  the  Acts,  Paul  writes 

The  Epistle  to  the  Romans.     Cor- 
inth.    A.  D.  58. 

This  Epistle  he  sent  by  the  hand  of 
"■  Phebe,  a  servant  (deaconess)  of  the 
Church  of  Cenchrea,"  (Rom.  16:  1,)  the 
eastern  harbor  of  Corinth.  He  was 
not  yet  able  to  visit  them,  as  he 
hoped  to  do,  but  had  first  to  take  the 
Gentile  alms  to  Jerusalem,  ch.  15 : 
26-29.  In  this  Epistle  he  refers  to  the 
collection  made  by  the  Churches  of 
Macedonia  and  Achaia,  for  the  poof 
saints  in  Jerusalem,  (ch.  15  :  26,)  which 
be  wa.s  about  soon  to  carry  up  thither. 


822 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  58L 


6  ch.  9:  23,  and 
S3: 12,  and  /OtS 
'I  Cor.  U:-26. 
c  ch.  19:  29, 
and  'Li:  2. 
Col.  4:  10. 
dck.  19:29. 
er,h.lf):l. 
/'Kph.  6:21. 
Col.  4:  7. 
2  Tim.  4:12. 
Titus  3:  12. 
poh.  21:29. 
2  Tim.  4:10. 


S  And  tliP.re  abode  three  months.  And  ''when  the  Jewi 
laid  wait  for  him,  as  he  was  about  to  sail  into  Syria,  he 
purposed  to  return  through  Macedonia. 

4  And  there  accompanied  him  into  Asia,  Sopater  cf 
Berea;  and  of  the  Thessalonians,  "  Aristarchus  and  Se- 
cundus;  and  "^Gaius  of  Derbe,  and  "Timotheus;  and  of 
Asia,  'Tychicus  and  ^Trophimus. 


This  was  part  of  his  object  in  this  tour 
tlirough  these  Churches,  according  to 
bis  commission  from  the  Church  at 
Antioch.  Gal,  2  :  10.  It  may  be  that 
the  Church  at  Rome  was  the  first  that 
was  planted  in  Europe,  possibly  by  the 
converts  at  Pentecost,  ch.  2  :  10,  though 
the  Church  at  Philippi  was  the  first 
planted  by  Paul.  Already,  at  the  wri- 
ting of  this  Epistle,  their  "faith  was 
spoken  of  throughout  the  whole  world," 
(Rom.  1:8,)  and  it  is  also  most  likely 
that  early  converts  in  Asia  Minor  and 
Greece  made  their  way  to  this  capital 
of  the  Empire,  as  the  intercourse  was 
easy  and  frequent  between  Rome  and 
the  provinces.     See  ch.  16:3-16. 

The  object  of  the  Epistle  was  to  set 
forth  the  Gospel  doctrine  of  justifica- 
tion by  faith,  as  opposed  to  the  legal 
notions  of  the  Judaizers  that  salvation 
is  by  works  of  the  law,  whether  it 
be  by  rites  or  moralities.  He  shows 
that  a  life  of  Christian  obedience  comes 
from  faith  in  Christ,  as  the  proper  fruit 
of  a  living  faith,  and  hence  is  essen- 
tial to  salvation,  though  only  the  fin- 
ished work  of  Christ  can  be  the  meri- 
torious ground  of  salvation.  He  shows, 
therefore,  that  the  law  is  upheld  and 
kept,  not  made  void  by  faith;  and  that 
therefore  the  Jews  ought  to  embrace 
Christ  as  the  end  and  fulfilling  of  the 
law.     See  Ep.  to  Romans. 

3.  And  when — literally,  hut  a  plot 
from  the  Jews  occurring  against  him, 
*»  he  was  about  to  mil  into  Syria,  direct 


from  the  harbor  of  Cenchrea  at  Cor- 
inth, the  purpose  came  about  of  re- 
turMng  through  Macedonia.  He  thus 
changed  his  plan  and  went  probably 
by  Athens  and  Berea,  ch.  17 :  14,  15. 
What  was  the  nature  of  this  plot  is 
not  mentioned.  The  same  spirit  of 
Jewish  hostility  breaks  out  as  before. 
The  plot  seems  to  have  had  some  con- 
nection with  his  sailing  into  Syria,  and 
perhaps  it  was  an  effort  to  deter  him 
from  going  to  the  Holy  Land,  so  that 
he  had  to  take  the  land  route  in  order 
to  evade  their  scheming  against  him. 
4.  There  accompanied  him,  &c. 
Though  Paul  generally  had  some  com- 
panions, we  no  where  else  find  so  many 
as  here  —  seven  named  besides  Luke. 
*[[  Into  Asia — unto  Asia — to  the  borders 
of  Asia — to  Philippi,  whence  travelers 
crossed  over  to  Asia.  It  would  seem 
also  that  some  of  them,  at  least,  went 
with  him  to  Jerusalem  ;  perhaps  in 
order  that  he  might  take  up  thither 
living  specimens  of  the  Divine  grace  to 
the  Gentiles,  from  the  diflferent  regions 
where  he  had  labored.  And  if  so,  was  it 
not  "to  provoke  the  Jews  to  jealousy  by 
them  that  were  no  people,"  Rom.  10  : 
19;  11  :  13,  14— that  the  Jews  might 
be  brought  in  with  the  fullness  of  the 
Gentiles  ?  \  Sopater,  or  Sosipater.  See 
the  same  person,  probably  named,  Rom. 
16  :  21.  He  was  a  specimen  of  the  Be- 
reans,  whom  Paul  so  highly  commends. 
Ch.  17:  11.  *iAristarchus.  Seechs.  19: 
29;  27  :  2  ;  Col.  4  :  10;  Philemon  24. 
He  was  from  the  Thessalonian  Church, 
and  was  one  of  the  bearers  of  the  alms 
'from  Macedonia  and  Acliaia  to  Jerusa- 
lem. Ch.  27  :  2.  ^  Secundus.  This  per- 
son, also  of  the  Thessalonian  converts,  is 
not  elsewhere  mentioned,  T[  Gaius  oj 
Derbe.  This  may  be  a  diflferent  person 
from  ch.  19:  9  ;  though  it  would  seem 
more  likely  that  that  one  was  an  Asi 


k.  D.  58.] 


IHAP.  XX. 


5  These  going  before  tarried  for  us  at  Troas. 

6  And  we  sailed  away  from  Philippi  after  " the  days  of  \^tu^.{^^' " 
unleavened  bread,  and  came  unto  them  *to  Troas  in  five 
days;  where  we  abode  seven  days. 

7  And  upon  ^  the  first  day  of  the  week,  when  the  disci- 
ples came  together  '  to  break  bread,  Paul  preached  unto 
them,  ready  to  depart  on  the  morrow;  and  continued  his  ^^idiii-io, &c. 
speech  until  midnight. 


ich.  16: 
2  Cor.  -1 :  12. 
2  Tim,  4:13. 

k  1  Cor.  16 :  i. 
Rev.  1:10. 
Ich.  2:42,  46. 
1  Cor.  10:16, 


atic,  and  thus  the  same  with  this.  He 
may  have  changed  his  residence.  See 
Rom.  16  :  23;  3  John  5-8.  f  Tychi- 
chus  was  of  Asia,  and  was  a  most  trusty 
companion  of  Paul,  sent  with  the  Epis- 
tles to  the  Ephesians  (Eph.  6  :  21,) 
and  to  the  Colossians,  (Col.  4  :  7,)  at 
the  same  time.  ^  Trophimus.  See 
ch.  21  :  29  ;  2  Tim.  4  :  20.  He  was 
an  Ephesian,  and  m-iny  suppose  that 
these  last  two  were  the  only  ones  who 
accompanied  Paul  to  Jerusalem.  Three 
of  these  companions  are  Europeans, 
and  four  of  them  Asiatics.  Of  the 
four  who  were  from  Asia,  the  first  two 
represent  the  remoter  Churches  of  his 
earlier  labors,  Derbe  and  Lystra ;  and 
the  last  two,  the  more  recent  and  emi- 
nent Church  of  Ephesus. 

5.  These  (seven)  going  in,  advance — to 
prepare  the  Churches  for  Paul's  visit, 
and  perhaps  to  finish  the  collection  of 
alms.  *[[  For  us — that  is  Paul  and  the 
narrator — who  is  thus  proved  to  be  not 
Timothy  but  Luke — who  again  joined 
Paul  at  Philippi,  and  again  talks  of 
"zi^e"  and"M5,"  which  had  been  drop- 
ped, ch.  16  :  17.  He  continued  with 
Paul  to  the  end  of  his  life,  and  was  a 
representative  of  the  converted  Gen- 
tiles.    Col.  4  :  11,  14. 

6.  Luke,  it  seems,  was  at  Philippi, 
where  he  had  been  engaged  the  few 
years  previous.  ^  Unleavened  bread — 
the  Passover  —  which  perhaps  they 
would  keep,  only  in  a  Christian  spirit, 
as  commemorating  the  death  and  resur- 
rection of  our  Lord.  See  1  Cor.  5  :  7. 
This  was,  that  year,  on  the  28th  March. 
They  would  have  left  about  the  5th  of 
April.  "  Christ,  our  Passover,  is  sacri- 
ficed for  us."  The  early  Jewish  .Chris- 
tians observed  the  Jewish  festivals  at 
first  in  connection  with  the  Christian 
Sabbath  and  Lord's  Supper.  ^  In  {unto) 


Jive  day$.  They  were  as  long  as  five  daya 
on  the  voyage,  though  Paul  had  been 
only  two  days  on  the  same  voyage  be- 
fore, with  a  "  straight  course,"  (ch; 
16  :  11,)  or  fair  wind — here,  perhaps, 
adverse.  ^  Seven  days.  They  probably 
arrived  some  time  on  Monday.  ui 

7.  Luke  now  relates  Paul's  preach- 
ing at  Troas.  ^  Upon  the  first — lite- 
rally, on  the  one  of  the  Sabbaths.  This 
phrase  elsewhere  means  "  on  the  first 
day  of  the  week  "—Matt.  28  :  1  ;  Mark 
16  :  2;  Luke  24  :  1 ;  John  20  :  1. 
This  language  implies  that  the  disciples 
were  wont  to  come  together  on  that 
day  for  public  worship,  and  it  was 
adopted  and  sanctioned  by  the  Apos- 
tles. See  also  1  Cor.  16:2;  Rev.  1 :  10. 
The  practice  began  as  early  as  the  day  of 
our  Lord's  resurrection,  and  we  find  the 
period  of  "an  eight  days,"  designating 
the  time  of  their  Sabbath  worship. 
John  20  :  19,  26.  The  division  of  time 
into  weeks,  which  since  obtains  among 
the  Gentiles,  as  it  is  borrowed  from 
the  Jewish  Sevenday  period,  shows  that 
the  Sabbath  was  observed  by  the  early 
Christian  Church.  .Justin  Martyr,  bora 
at  the  beginning  of  the  second  century, 
speaks  of  the  custom  in  the  cities  and 
the  country  to  assemble  for  worship  on 
the  day  known  as  Sunday — called  "the 
Lord's  Day."  Rev.  1:10.  1"  To  break 
bread.  This  is  what  the  disciples  met 
for  at  Jerusalem  immediately  after  the 
Pentecost.  And  thus  we  see  it  was  the 
same  observance  and  worship  still. 
See  ch.  2  :  42.  The  Lord's  Supper  was 
dispensed  in  connection  with  an  ordi- 
nary meal.  Christ  slept  in  the  grave 
during  the  Jewish  Sabbath,  and  buried 
it  there  with  him ;  but  He  rose  again 
and  rested  from  His  finished  work, 
and  thus  made  a  new  Sabbath — the 
Lcrd's  Day.    So   Paul   argues    (Ueb. 


1Z4 


THE  Acts  OF  THE  APOSTLES. 


[A.  D  ftW. 


wch.i:i3.  §  ^^j(j  l^ljgpe  ^Qj.Q  many  lights  ■in  the  upper  chamber, 

where  they  were  gathered  together. 
9  And  there  sat  in  n  window  a  certain  young  man  named  Euty- 
chus^  being  fallen  into  a  deep  sleep ;  and  as  Paul  was  long  preaching, 
he  sunk  down  with  sleep,  and  fell  down  from  the  third  loft,  and  was 

taken  up  dead. 
■AS'l:U!^^'     1^  ^^^  ^^^^  ^^^^  down,  and  "  fell  on  him,  and  embra- 
e  Matt.  9 :  2^:     ^'^^^  j^^j^^  gg^j^-]^  o  Troublc  not  yourselves ;  for  his  life  is  in  him. 


4  :  9,  10,)  that  there  remaineth  a  rest 
— Sabbatis77i — keeping  of  Sabbaths — to 
the  people  of  God,  (both  earthly  and 
heavenly.)  Christians  would  naturally 
celebrate  that  glorious  event.  And  it 
had  Apostolic  authority  and  Christ's 
own  sanction.  The  Jewish  Sabbath  was 
not  denounced,  .but  was  meant  to  be 
superseded  gradually  by  the  Christian 
Sabbath.  The  change  in  the  Sabbath 
day  had  been  foreshadowed  under  the 
Old  Testament  by  the  sanctity  at- 
tached to  "  (he  day  after  the  Sabbath,"  as 
the  day  for  the  waving  of  the  first 
frixits,  (prefiguring  Christ's  resurrec- 
tion, )  and  the  day  from  which  to 
begin  the  reckoning  of  the  Pentecost — 
(Levit.  23  :  11-15.)  So  the  eighth  day 
was  a  Sabbath  ;  Levit.  23  :  36,  39 ; 
Numb.  29  :  35  ;  2  Chron.  7  :  9.— Here, 
for  the  first  time,  we  find  barbarians 
and  Greeks,  Asiatics  and  Europeans, 
Jews  and  heathens,  sitting  down  at 
the  same  table  of  the  Lord — one  fam- 
ily, one  meal,  one  bread.  Paul  took 
occasion  to  discourse  to  the  assembly 
about  Christ  and  the  Gospel.  ^  Ready 
to  depart  on  the  morrow.  He  had  prob- 
ably arrived  on  Monday,  and  seems  to 
have  waited  for  the  Christian  Sabbath, 
all  ready, after  his  discourse  andthe  Sab- 
bath were  over,  to  depart  on  hisjourney. 
Among  the  Greeks  they  adopted  the 
Gentile  division  of  time.  This  was  our 
Sunday  evening,  as  we  understand  it, 
and  the  morrow  was  Monday,  of  course. 
It  is  plainly  recorded  that  Paul  was 
ready  to  start,  and  waiting  for  the 
Christian  Sabbath  to  be  past  before  he 
should  go  on  his  journey.  It  would 
seem  that  he  spent  the  whole  day  in 
discourse,  by  way  of  conversation  and 
discussion,  so  that  it  continued  into 
the  night.  Others  have  thought  that 
they  held  their  meetings  at  night,  as 


they  did  in  times  of  persecution  at  Je- 
rusalem,  &c.,  CJohn  20;  19.) 

8.  An  incident  is  now  recorder, 
which  led  to  a  miraculous  attestatioo 
of  Paul's  mission,  ^  Many  lights — lit., 
enough  lamps — a  large  number.  ^  The 
upper  chamber  was  the  room  above 
stairs  used  for  devotional  purpo- 
ses. It  was  so  located  as  to  be  re- 
tired and  free  from  disturbance.  So 
the  upper  chamber  in  which  Christ 
and  the  twelve  kept  the  last  Passover, 
and  where  the  disciples  held  the  pray- 
er meeting,  ch.  1  :  13.  In  this  case  it 
was  on  the  third  story,  vs.  9.  The 
lights  are  mentioned,  to  portray  the 
scene  as  it  was  beheld  by  Luke,  and 
perhaps,  also,  to  show  that  the  fall  of 
the  young  man  would  be  at  once  per- 
ceived. 

9.  In  a  window.  Lit.,  Upon  the  tmn- 
doio — on  the  window-sill.  There  was 
often  but  one  window  in  such  an  apart- 
ment, making  it  more  retired,  and  that 
opened  toward  Jerusalem.  It  was 
probably  the  usual  projecting,  bay- 
window,  with  lattice-work  perhaps  ou 
a  hinge,  and  as  he  leaned  against  tliis, 
it  must  have  given  way.  The  Oriental 
houses  have  no  glass  in  the  windows, 
and  often  no  shutters.  ^  Fallen.  Be- 
ing borne  doivn  by  deep  sleep,  and  aa 
Paul  loas  long  preaching — lit.,  preach- 
ing upon  more — (longer,  further) — hav- 
ing been  overpowered  from  the  sleep,  lit 
fell  down  (into  the  court  or  street  be- 
low,)  from  the  third  loft — (lit.,  frame 
story. )  This  room  was  usually  by  it- 
self, and  higher  than  the  rest  of  the 
house.  ^  Taken  up  dead — lit.,  a  corpse. 
This  is  plainly  a  case  of  actual  death. 
It  is  so  stated — not  of  apparent  death, 
nor  of  supposed  death. 

10.  It  was  seen  at  once,  and  the  alarm 
was   given.     Paul  hastened   down   to 


K.  D.  58.] 


CHAP.  XX. 


11  When  he  therefore  was  come  up  again,  and  had  broken  oread, 
and  eaten,  and  talked  a  long  while,  even  till  break  of  day,  so  he 
departed. 

12  And  they  brought  the  young  man  alive,  and  were  not  a  little 
comforted. 

13  ^  And  we  went  before  to  ship,  and  sailed  unto  Assos,  there 
intending  to  take  in  Paul ;  for  so  had  he  appointed,  minding  himself 
to  go  afoot. 

14  And  when  he  met  with  us  at  Assos,  we  took  him  in,  and  came 
to  Mitylene. 


•where  the  dead  man  lay,  and  like  Eli- 
jah and  Elisha,  he  prostrated  himself 
upon  the  dead  body,  1  Kings  17  :  21  ; 
2  Kings  4  :  34.  ^  Embraced  him — en- 
folding him  in  his  arms — a  significant 
act  to  show  the  miraculous  intent. 
^  Said.  To  the  disciples,  or  to  his 
friends.  T[  Trouble  not  yourselves — do 
not  make  au  ado,  as  was  the  custom 
over  the  dead.  He  assured  them  that 
the  young  man  was  recovered  to  life 
from  the  dead.  His  life  is  (now)  in 
him,  though  he  had  been  taketi  up 
d-jad,  Mark  5  :  39.  Thus,  in  the  midst 
of  these  Apostolic  labors  of  Paul,  an 
Apostolic  miracle  is  recorded,  as  a  seal 
of  his  mission,  and  a  hint  of  what 
this  Gospel  does  for  sinners,  saying, 
"  Awake  thou  that  sleepest,  and  arise 
from  the  dead,  and  Christ  shall  give 
thee  light." 

11.  When — literally,  and  having  as- 
cended— gone  up  (that  is,  Paul,)  to  the 
third  story,  where  the  exercises  had 
been  interrupted  by  this  casualty,  he 
proceeded  now  to  break  bread,  or  ad- 
minister the  Sacrament  of  the  Lord's 
Supper,  for  which  the  disciples  had 
assembled,  (vs.  7.)  This  was  done  by 
the  Primitive  Church  at  least  every 
Sabbath  day,  and  it  was  in  connection 
with  a  love  feast,  as  it  was  called — a 
Bocial  meal,  which  also  Paul  needed  for 
his  refreshing  and  journey.  Tf  Eaten — 
tasted — having  made  a  meal.  ^  Talked — 
having  familiarly  discoursed  a  sufficient 
(considerable)  time,  until  the  day  dawns. 
He  was  waiting  for  the  close  of  the 
Sabbath,  in  order  to  go  on  his  journey, 
and  he  occupied  the  sacred  time  in 
familiar  converse  and  discourse  ;  and 
40 — thus— Ae  departed  He  started  on 
28 


his  journey,  after  this  manner,  in  such 
circumstances.  There  seems  a  special 
minuteness  in  the  narrative  here,  to 
show  us  that  he  did  most  religiously 
keep  holy  time — spending  the  Sabbath 
to  its  close,  in  sacred  duties,  and  start- 
ing on  his  journey  not  until  the  holy 
day  was  past.     This  was  not  Judaizing. 

12.  Brought.  They  who  had  gathered 
round  the  young  man  and  witnessed  his 
miraculous  restoration,  brought  him  t 
the  assembly  alive  (from  the  dead,) 
and  they  (the  disciples)  tvere  comforted — 
(strengthened  in  the  faith — from  the  term 
"Paraclete,")  not  measurably,  that  is 
very  much. 

13.  We  —  i.e.  Luke  and  the  other 
companions  of  Paul — w^nt  before  (start- 
ed in  advance)  to  the  ship.  So  the  rest 
had  gone  ahead  of  Paul  and  Luke  (vs. 
5, )  to  Troas.  They  seem  to  have  hired 
the  vessel  at  Philippi  for  the  voyage, 
(see  vs.  16,)  though  this  is  not  certain. 
^  Sailed  unto  Assos — a  sea-port  thirty- 
six  miles  south — thence  (from  that  point) 
purposing  to  take  up  Paul,  for  so  had  he 
arranged,  purposing  himself  to  go  afoot. 
The  journey  has  been  made  on  foot  in 
five  hours.  It  is  not  stated  why  Paul 
so  planned,  but  it  seems  intimated  that 
he  could  rescue  some  time  for  his  pur- 
pose, and  yet  reach  Assos  on  foot  by  a 
good  Roman  road,  as  soon  as  the  ship, 
or  at  least  before  it  would  leave  that 
port.  The  ship  sailed  before  "day- 
break" on  Monday  morning,  and  had 
to  double  a  point  which  was  saved  by 
the  road.  Paul  might  simply  have 
desired  to  be  alone,  thus  far. 

14.  A7id  as  he  (Paul)  joined  us  ai 
Assos,  we  took  him  up  according  to  tht 
plan,  (vs.  13,}  and  came  to  MityU 


S26 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  58. 


15  And  we  sailed  thence,  and  came  the  next  day  over  agaiast 
Chios ;  and  the  next  day  we  arrived  at  Samos,  and  tarried  at 
Trogyllium ;  and  the  next  day  we  came  to  Miletus. 

16    For   Paul    had    determined    to    sail   by   Ephe?us, 


i'9:'ii,^and2iT^  l>ecause  he  would  not  spend  the  time  in   Asia;  for  ^ho 
J' ch.  24:17.-      hasted,  if  it  were  possible  for  him,  ^to  be  at  Jerusalem 

»•  ch.  V    1. 
I  Cor.  16 ;  8. 


the  day  of  Pentecost. 
17  1  And  from  Miletus  he  sent  to  Ephesus,  and  called 
the  elders  of  the  church. 

18  And  when  they  were  come  to  him,  he  said  unto  them,  Ye 


thirty  miles  distant  by  sea,  on  the  east  I 
coast  of  the  Island  of  Lesbos — say  a  j 
day's  voyage.     It  was  a  charming  city. 

15.  Here  Luke  gives  the  daily  pro- 
gress and  route.  \  Over  against — op- 
posite to  Chios,  or  Scio,  as  it  is  now 
called,  a  beautiful  island  midway  be- 
tween Lesbos  and  Samos.  ^  And  the 
next  daywe  touched  at  (a  nautical  phrase) 
Samos — an  island  on  the  Lydian  coast 
in  the  .^gean,  about  as  far  from  Chios 
as  Chios  from  Mitylene,  fifty  or  sixty 
miles.  It  was  famous  for  the  temple 
of  Juno,  and  as  the  birth-place  of 
Pythagoras.  Tf  Tarried — for  the  night, 
probably  at  Trogyllium,  a  town  on  the 
coast  opposite  to  Samos,  There  was 
also  an  island  of  the  same  name  near 
this,  which  some  suppose  to  have  been 
the  stopping  place.  Tf  Miletus  was  a 
town  below  this  point,  and  about 
twenty-eight  miles  south  of  Ephesus. 
It  was  the  ancient  capital  of  Ionia, 
near  the  mouth  of  the  Meander,  and 
is  now  a  heap  of  rubbish.  They  had 
reached  this  place  on  the  fourth  day 
from  Troas,  on  Thursday. 

16,  For.  The  reason  for  their  pass- 
ing on  to  Miletus  is  given — that  Paul 
bad  determined  [judged)  to  sail  past 
Ephesus,  else  he  would  naturally  have 
stopped  at  Samos,  nearly  opposite  to 
it.  (It  would  seem  from  this  that 
they  had  the  vessel,  to  some  extent, 
under  their  control.)  His  plan  was 
not  to  go  to  Ephesus,  nor  to  tarry  too 
near  the  city — literally,  lest  it  might 
happen  (turn  out)  to  him  to  spend  the 
time  in  Asia — not  knowing  what  deten- 
tions he  might  meet  there,  so  as  to 
ipend  the  time  in  Ana  which  he  needed 
for  Syria.     The  urgency  of  friends  and 


the  state  of  the  Church  might  exhaust 
the  time  he  had  set  apart  for  Syria. 
Tf  In  Asia.  That  Proconsular  Asia,  of 
which  Ephesus  was  the  capital.  It 
would  seem  that  he  planned  to  com- 
municate with  the  Church  of  Ephesus 
in  this  way  rather  than  to  visit  the  city 
itself.  ^Fpr  he  hastened — was  hastening 
— if  it  were  possible — for  already  three 
weeks  of  the  seven  between  Passover 
and  Pentecost  had  passed.  He  was  in 
haste — to  carry  the  alms — to  make  an 
exhibit  of  his  ingatherings  among  the 
Gentiles  —  and  to  keep  the  feast,  or 
meet  the  multitudes  at  Pentecost, 

17.  His  plan,  therefore,  was  to  send 
for  the  Presbyters,  or  Elders  of  the 
Church,  to  meet  him  at  Miletus.  He 
wished  to  address  them  about  their 
official  duties ;  and  in  this  way  he 
could  do  so  without  interruption.  The 
Church  of  Ephesus  was  the  great  cen- 
tre of  all  the  Churches  of  Western  Asia. 
(Ch,  19  :  10.)  ^  The  elders— liter &Uy, 
presbyters  —  including  both  classes — 
the  ruling  elders,  and  those  who  also 
preached — the  ministers.  There  was 
doubtless  a  plurality  of  the  latter  as 
well  as  of  the  foi-mer,  at  Ephesus.  lu 
vs.  28,  he  calls  them  "overseers,"' 
(Gr.  ''bishops,")  and  these  terms  are 
used  interchangeably  in  the  New  Tes- 
tament, showing  that  the  bishops 
spoken  of  were  the  same  as  presbyters, 
pastors,  or  ministers  of  a  Church. 
This  is  admitted  now  by  all  scholars, 
even  by  the  most  learned  Episcopal 
writers. 

18.  Miletus  was  about  twenty-eight 
miles  south  of  Ephesus,  (some  make  it 
thirty-six,)  and  the  journev  could  b« 
accomplished  the  day  after  the  6\v»n- 


A.  D.  68.] 


CHAP.  XX. 


327 


know,  "  from  the  first  day  that  I  came  into  Asia,  after  j^Vio!  ^  *'^* 
what  manner  I  have  been  with  you  at  all  seasons, 

19  Serving  the  Lord  with  all  humility  of  mind,  and 
with  many  tears,  and  temptations,  which  befell  me  *by  *^■•'• 
the  lying  in  wait  of  the  Jews  : 

20  And  how  "I  kept  back  nothing  that  was  profitable  ""-^t- 
unto  you^  but  have  shewed  you,  and  have  taught  you  pub- 
licly, and  from  house  to  house, 

21  *  Testifying  both  to  the  Jews,  and  also  to  the  Greeks,  *<"'-i8:5. 
'repentance  toward  God,  and  faith  toward  our  Lord  Jesus  f ^"24^.^3^' 
Christ.  ^'^■''■■^^'  ' 


mons  arrived.  Probably  others  from 
neighboring  Churches  would  also  be 
drawn  together,  on  hearing  of  his  mes- 
sage to  the  Ephesian  Elders.  The 
Apostle  has  three  point-s  in  this  address. 
1.  His  own  relations  to  this  Ephesian 
Church,  (vss.  18-21.)  2.  His  journey 
to  Jerusalem,  and  final  separation  from 
them.  ( 22-25, )  3.  His  charge  to 
them  in  view  of  the  glorious  prospects 
of  the  Church.  (26-35.)  ^  Ye  know. 
Thus  he  appeals  to  them  for  his  fidel- 
ity, with  an  emphasis — ye  knoio.  He 
seems  to  give  here  his  solemn  and  pub- 
lic vindication  against  the  calumnies 
circulated  to  his  injury ;  and  this  neces- 
sarily brings  him  to  speak  prominently 
of  himself.  He  appeals  to  those  who 
knew  the  facts.  ^  From  the  first  day 
that  I  came  into  Asia  how  I  became 
(conducted)  with  you  all  the  time.  (See 
vs.  31.) 

19.  Serving  the  Lord.  This  is  ex- 
planatory of  the  former — serving  (as  a 
slave)  the  Lord  Jesus.  This  is  what  he 
did — alluding  in  this  term  to  his  entire 
devotement  to  his  blessed  Master. 
1  Humility  of  mind.  This  is  expressed 
by  one  word  in  the  Greek;  though 
Jesus  called  him  not  servant,  but 
friend,  (John  15 :  15,)  he  called  himself 
slave,  li"  With  many  tears  of  anxiety  for 
their  salvation  (  "  going  forth  weep- 
ing.") See  2  Cor.  2:4;  Phil.  3  :  18. 
See  vs.  31.  ^  And  [temptations)  trials, 
which  befell  me,  in  the  plottings  of  the 
Jews.  See  vs.  3.  Though  the  Jews 
had  at  first  desired  him  to  return  to 
tbem,  (ch.  18  :  20,)  they  soon  fell  into 
the  same  hostility  with  the  heathen. 
See  ch.  19  :  7,  33. 


20.  Kept  back.  Amidst  all  these  plota 
and  hostilities  he  withheld  nothing  of 
the  things  conducing  ( to  salvation,  ) — . 
"pertaining  to  life  and  godliness." 
^  But  showed — literally,  so  as  not  (or 
that  I  should  not)  declare  unto  you  pub- 
licly— in  the  synagogue  of  the  Jews  and 
the  public  assembly,  (19  :  9,)  and  in 
houses — private  circles — in  the  Chiirch 
and  in  the  household.  1  Thess.  2  :  11. 
See  2  Cor.  1  :  12. 

21.  Having  reminded  them  of  his 
manner,  he  passed  to  the  subject-mat- 
ter of  his  preaching.  Tf  Testifying — 
witnessing  (giving  solemn  testimony  of 
the  truth,)  to  the  Jews  (first)  and  also 
to  the  Greeks,  (Gentiles.)  This  washia 
habitual  practice — entering  the  syna- 
gogues and  passing  also  to  the  Gentiles 
with  the  message  of  salvation — that  was 
the  same  message  for  both,  and  all 
classes  of  them  —  the  repentance  unto 
God,  which  is  required  in  the  Gospel — 
which  is  the  repentance  unto  life,  and 
not  unto  death.  This  comes  o»ly  from 
a  sense  of  sin,  and  of  the  mercy  of  God 
in  Christ ;  thus  leading  away  from  sin 
to  God.  It  is  that  repentance  which  is 
on  the  Gospel  ground  of  the  kingdom 
of  heaven  being  come.  (Mark  1  :  15.) 
IT  Ayid  faith  which  is  unto  (upon)  our 
Lord  Jesus  Christ  —  which  leads  to 
Christ,  embraces  Christianity,  and  rests 
upon  His  finished  work,  as  the  only 
hope  of  salvation.  Observe. — Thcso 
are  the  two  great  topics  of  all  Gospel 
preaching.  We  shall  never  have  faith 
without  repentance  ;  and  after  all  our 
repentance  we  must  have  faith,  be- 
cause it  is  Christ's  work  and  not  ours 
which  can  suffice.     We  cannot    Lavn 


^28 


THE  ACTS  OF  THE  APOSTLES. 


[A,  D.  5% 


22  And  nowj  behold,  'I  go  bound  in  tLe  spirit  unto 
Jerusalem,  not  knowing  the  things  that  shall  befall  me 
there. 

23  Save  that  *the  Holy  Grhost  witnesseth  in  every  city, 
saying  that  bonds  and  afflictions  ||  abide  me. 

24  But  ^  none  of  these  things  move  me,  neither  count  I 
my  life  dear  unto  myself,  "so  that  I  might  finish  my 
course  with  joy,  "^  and  the  ministry  ^ which  I  have  received 
of  the  Lord  Jesus,  to  testify  the  gospel  of  the  grace  of  God. 

25  And  now,  behold,  'know  that  ye  all,  among  whom 
I  have  gone  preaching  the  kingdom  of  God,  shall  see  my 

face  no  more. 


;3h.  21:4-11. 
>  ^hess.  3  :  3. 

1  Or,  wait  for 
me. 

bch.  21:13. 
Kom.  8:35. 

2  Cor.  4  :  16. 
c2  Tim.  4:  7. 
dcU.  1:  17. 

2  Cor.  4:  1. 
eGal.  1:1. 
Titus  1 : 3. 
/  vs.  38. 
Bom.  15  :  23. 


true  repentance  until  we  have  a  believ- 
ing view  of  Christ. 

22,  23.  And  now,  behold,  I  go  bound  in 
the  spirit  (am  going)  to  Jerusalem — feel- 
ing himself  as  if  led  in  chains,  or  bound 
by  cords,  he  not  only  went  up  under 
strong,  resistless  impulses,  but  also 
*'  fore-ordained  to  chains,"  feeling  that 
he  would  be  bound  in  body.  The  ref- 
erence is  to  his  own  spirit,  though  the 
Holy  Spirit's  influence  is  implied. 
^  Not  knowing  the  things  that  shall  befall 
me  in  it,  (Jerusalem,)  ignorant  alto- 
gether of  the  particulars.  \  Save  that 
— excepting  that  the  Holy  Ghost  ivitness- 
eth  (testifieth)  in  every  city,  (from  city 
to  city,  as  he  passed  along  on  his 
journey.)  This  testimony  was  given 
to  him,  not  only  in  his  strong  and  spe- 
cial convictions,  but  also  probably  by 
those  who  were  inspired  to  utter  such 
warnings.  See  afterwards,  chap.  21  : 
4,  10,  11 :  see  Rom.  15  :  31.  ![  Bonds 
and  tribulations  await  me  (at  Jerusa- 
lem.) 

24.  But — lit.,  /  make  account  of  no- 
thing (of  this  kind.)  He  gloried  in 
tribulations  also,  see  2  Cor.  12  :  10 — 
neither  do  I  hold  my  life  valuable  to  my- 
self as  (aiming)  to  finish  my  course  with 
joy — that  is,  though  plainly  threaten- 
ed with  death  at  Jerusalem,  he  did  not 
regard  his  life  as  valuable,  in  compar- 
ison with  his  joyfully  completing  his 
career  and  attaining  the  goal,  the  prize 
of  the  high  calling  of  God  in  Christ 
Jesus.  He  alludes  to  the  joy  of  vic- 
tors who  took  the  prizes  at  the  public 
Urecioa  games.  See  eU.  13  :  25  ;  Heb. 


12  :  1,  2 ;  1  Cor.  9 :  24-27 ;  Phil.  2:16; 

3  :  14.  ^  And  the  ministry — (that  is) 
the  ministerial  commission,  ( as  aa 
Apostle  to  the  Gentiles,)  which  I  re- 
ceived  of  the  Lord  Jesus,  Rom.  1:5; 
Gal.  1  :  \,  to  testify  (bear  witness  to 
and  proclaim)  the  glad  tidings  (Gos- 
pel,) of  the  grace  of  God.  In  vs.  21  he 
had  said  that  this  was  his  work.  Here 
he  shows  his  surpassing  desire  to  car- 
ry it  through  to  the  end ;  a  desire 
which  is  not  second  even  to  that  of  life 
itself. 

25.  He  here  plainly  declares  his  as- 
surance of  the  result,  that  this  leave- 
taking  is  final,  according  to  vs.  23. 
This  unqualified  declaration  weighs 
against  the  theory  of  a  second  impris- 
onment and  after  return  to  Ephesus. 
See  ch.  19:  21,  Notes.  Ye  all,  (Ephe- 
sian  Elders,  as  representing  the  peo- 
ple,) among  whom  I  have  gone  through, 
(gone  thoroughly  through,)  preaching 
(publishing  as  a  herald,)  the  kingdom 
of  God,  (Dan.  2 :  44,)  to  be  set  up  for 
the  true  Israel,  (ch.  1:3,)  proclaim- 
ing that  it  had  come,  the  New  Testa- 
ment dispensation  as  exhibited  in  the 
Church  of  Christ,  as  John  the  Baptist 
announced  and  Christ  declared,  and  as 
to  be  victorioua  over  all  other  king- 
doms, (Rev.  11 :  15,) — shall  see  my  face 
no  more.  Supposing  he  had  but  one 
imprisonment,  and  was  put  to  death 
at  the  close  of  the  history  in  this  book, 
then  this  was  the  result.  Otherwise, 
they  saw  him  again  at  Ephesus,  (ch. 
19  :  21,)  and  he  must  be  regarded  here 
as  speaking  only  his  strong  convictionf 
in  the  midst  ©f  much  uncertainty. 


A.  D.  58.  J 


CHAP.  XX. 


329 


26  Wherefore  I  take  you  to  record  this  day,  that  I  am  f  co..1-^2. 


•pure  from  the  blood  of  all  men. 

27  For  ^I  have  not  shunned  to  declare  unto  you  all  *  the 
counsel  of  God. 

2g  ^  k  Take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  the  which  the  Holy  Ghost  '  hath  made  you 
overseers^  to  feed  the  church  of  God,  ^  which  he  hath  pur- 
chased ^  with  his  own  blood. 


A  vs.  JO. 
i  Luke  7 :  30. 
John  15 :  16. 
Eph.  1:11. 
il  Tim.  4:16. 
1  Pttcr  5:2. 
l\  Cor.  1-2:28. 
mKpb.  1:7-14. 
Col.  1:U. 
Hob.  9:1-'. 
1  Peter  1 :  19. 
Kev.  5:9. 
71  See  Heb.  9 : 
U. 


26.  Wherefore  I  bear  witness  to  you — 
uttering  as  his  solemn  testimony — on 
this  very  day,  (of  my  final  departure,) 
that  I  am  clean  from  the  blood  of  all 
{men) — not  stained  by  the  blood  of 
any,  not  chargeable  with  their  destruc- 
tion, having  the  blood  of  none  upon 
my  skirts,  as  I  have  faithfully  -warned 
all  of  their  duty  and  of  the  coming 
wrath.   See  ch.  18:6;  Ezek.  3 :  18-21. 

27.  He  here  gives  the  ground  of  this 
solemn  protestation,  ly  For  I  have  not 
kept  back  (withheld,  same  as  in  vs.  20,) 
from  declaring — (so  as  not  to  declare) 
unto  you  the  whole  counsel  of  God — the 
entire  plan  of  salvation  by  Christ,  (see 
vs.  21,)  including  that  mystery  of  His 
will — the  Gentiles'  reception  into  the 
Church,  (Ephes.  3:2-11,)  though  he 
was  so  persecuted  for  preaching  it. 

28.  In  view  of  his  final  departure, 
he  solemnly  commits  to  these  ministers 
and  officers  of  the  Church  the  charge 
of  the  flock,  and  exhorts  them  to  all 
fidelity.  If  Unto  yourselves.  So  he 
exhorts  Timothy,  1  Tim.  4: 16,  "Take 
heed  unto  thyself  and  unto  the  doc- 
trine," «S:c.  It  was  only  by  looking 
first  to  their  own  responsibility,  fidelity 
End  piety,  that  they  could  be  good 
guardians  of  the  flock — saving  them- 
selves and  their  hearers.  ^  The  flock. 
The  Church  is  the  flock  of  Christ ; 
Bheep  of  His  fold.  This  is  the  Old 
Testament  figure.  Isa.  63  :  11 ;  Jer. 
81 :  10;  Mic.  7:  14.  And  Christ  calls 
Himself  "the  Good  Shepherd,"  John 
10:  See  1  Pet.  2  :  25.  He  is  the 
Chief  Shepherd,  1  Pet.  5  :  4,  and  He 
appoints  under-shepherds — the  minis- 
ters and  rulers  of  His  Church.  ^  Over 
the  which — literally,m  which — wherein — 
as  yourselves  a  part.  Tf  The  Holy  Ghost 
hath  made  (constituted  you. )  They  were 
eallo  i  and  qualified  by  the  Holy  Ghost, 

28* 


(ch.  13:2;  14  :  23. )  Christ  in  giving 
the  Spirit,  gave  the  Church  this  oflSce, 
as  he  says  expressly  to  them.  Ephes. 
4:8,  11.  Here  the  Ephesian  Presby- 
ters are  called  overseers  (bishops)  in 
the  flock — committed  to  their  care  at 
Ephesus — themselves  also  belonging  to 
the  flock,  and  not  as  superior  beings, 
though  set  over  the  flock  in  their  ofiice. 
These  who  are  here  called  overseers 
(or  bishops)  are  the  Ephesian  Elders 
or  Presbyters,  and  the  terms  are  used 
interchangeably  here  and  elsewere,  (see 
Tit.  1  :  5-7,)  and  are  never  both  used 
together,  as  they  would  have  been 
if  they  referred  to  distinct  officers. 
There  is  no  trace  here  of  Diocesan 
Episcopacy,  as  most  Episcopalian  crit- 
ics now  admit..  (See  A'ford  Frolegom, 
Past  Epis.  p.  77.  Theodoret  says:  "He 
calls  bishops  presbyters,  for  at  that 
time  they  had  both  names."  So  Am- 
brose, Augustine,  Chrysostom,  &c.  The 
term  rendered  bishops  here,  means 
inspectors — overseers — called  in  vs.  17, 
presbyters.  Alford  himself  remarks: 
"If  our  English  version  had  rendered 
the  term  here  bishops,  as  uniformly 
elsewhere,  it  would  have  been  more 
apparent  to  every  English  render,  that 
elders  and  bishops  were  originally  and 
j  apostolically  synonymous.'.'  See  on  vs. 
!  17.  So  Jerome,  Bishop  Jewel,  Morton 
i  of  Durham,  &c.  ^  To  /ff(/— literally, 
I  to  shepherd — act  the  part  of  a  shepherd 
to.  (John  10:  3;  21:16;  1  Pet.  2:25.) 
It  includes  guiding,  feeding,  govern- 
ment and  entire  charge,  such  as  a  shep- 
herd has  of  his  flock,  and  was  addressed 
to  these  as  rulers  of  the  Church  as  well 
as  teachers.  ^Church  of  God.  1  here 
i  is  very  weighty  evidence  for  the  text 
.reading  ^'■Church  of  the  Lord-'''  but 
!  though  this  may  have  been  so  altcied 
1  by  some  to  avoid  the  inference  fronj 


830 


THE  ACTS  OF  THE  APOSTLES, 


[A  D.  58. 


•  Katt.  7  :  15. 
2  Peter  2  : 1. 
Bev.  2 :  2,  6. 


fl  Tini.  1 :  20. 
John  2 :  19. 


29  For  T  know  this,  that    after  my  departing  •  shall 
grievous  wolves  enter  in  amon^  you,  not  sparing  the  flock. 

30  Also,  P  of  your  own  selves  shall  men  arise,  speaking 
perverse  things,  to  draw  away  disciples  after  them. 


the  next  clause,  (the  blood  of  God, )  yet 
the  sense  is  clear  in  either  case,  as  the 
blood  of  God  must  be  that  of  God  the 
Son,  the  God-man,  and  this  agrees  with 
other  passages  where  Christ  is  spoken 
of  as  God.  Besides,  ''Church  of  God " 
is  the  phrase  in  every  other  passage 
but  one,  "Church  of  Christ."  \  Pur- 
chased. God  the  Son  obtained  by  pur- 
chase this  Church.  He  bought  it  with 
a  price — the  whole  Church  and  each 
member  of  it,  by  giving  Himself  a 
sacrifice  in  their  stead,  suffering  their 
penalty.  Hence  believers  are  called 
his  possession — inheritance,  Ephes.  1 
18 ;  a  purchased  possession,  Ephes.  1 
14 ;  Heb.  7  :  25  ;  10  :  39  ;  1  Thess.  5 
9;  2  Thess.  2:  14;  1  Cor.  6:20;  a 
peculiar  people — literally,  a  people  of 
purchase,  to  or  for  himself,  1  Pet.  2:9; 
Tit.  2  :  14.  This  refers  back  to  Exod. 
19:6;  the  purchase  of  Israel  out  of 
Egyptian  bondage,  Exod..l5: 16.  ^  With 
Mis  own  blood.  Not  that  of  bulls  and 
calves,  Heb.  9:  12  to  14:25,  nor  that 
of  the  Paschal  Lamb,  but  His  own,  as 
set  forth  by  those.  The  Church  which 
was  bought  by  Christ  for  Himself  at 
such  a  cost,  is  worthy  of  all  care.  This 
is  the  Church  universal  as  consisting 
of  Jews  and  Gentiles,  "the  invisible 
Church,"  as  that  alone  which  can  be 
said  to  be  "purchased  with  His  own 
blood."  This  is  the  great  doctrine  of 
the  Church,  as  set  forth  by  Paul  in  his 
Epistle  to  the  Ephesians.  Yet  it  was 
the  Ephesian  Church  as  a  visible  body 
to  whom  he  wrote,  and  not  to  any 
"saints"  who  might  happen  to  be  "at 
Ephesus," — altogether  apart  from  any 
visible  organization.  Rom.  3  :  23-26. 
29.  He  exhorts  these  ministers  and 
elders  to  this  strict  fidelity  toward 
the  blood-bought  Church  for  a  special 
reason,  viz.  (1)  The  certain  knowledge 
he  had  of  wicked  invaders  coming  in 
to  desolate  them.  (2)  The  perversion 
•'f  some  from  their  own  body.  ^  Z>e- 
parting -^Mis  present   leave-taking    or 


perhaps  his  death.  ^  Wolves.  False 
teachers,  called  by  our  Lord  ravening 
wolves,  (Matt.  7:15;  John  10:12,) 
tearing  the  sheep.  This  state  of  things 
occurred  afterwards,  as  we  see  from 
the  Revelations,  in  the  message  to  this 
Church  of  Ephesus.  John  himself  la- 
bored there  as  his  head-quarters,  after 
Paul's  decease ;  and  the  Epistles  to 
the  seven  Churches  of  Asia,  which  he 
was  charged  to  write,  give  us  an  in- 
sight of  a  new  phase  of  heresy  among 
the  Asiatic  Church,  as  here  predicted. 
Many  hold  that  the  Pastoral  Epistles 
(the  two  to  Timothy,  and  that  to  Ti- 
tus,) were  written  during  this  state  of 
things,  and  after  Paul's  first  imprison- 
ment, and  after  the  history  in  the  Acts. 
All  hold  that  the  second  Epistle  to 
Timothy  was  written  just  before  Paul's 
decease. — The  seeds  of  this  Oriental 
heathenism  were  already  developing 
among  them.  Ephesus  was  the  great 
seat  of  sorcery,  as  we  have  seen,  (ch. 
19: 13,19.)  ^  Enter  in  among  you — shall 
come  into  the  Church  by  false  profession 
and  come  from  other  places  to  the  city. 
1[  Not  sparing — ravaging  and  destroy- 
ing the  flock  without  mercy,  by  their 
destructive  doctrines,  doing  the  Church 
the  most  fatal  damage,  such  as  Cer- 
inthus  of  Alexandria.  "Ephesus  waa 
the  place,  above  all  others,  where  the 
Oriental  views  were,  in  various  ways, 
combined  with  the  philosophy  and 
mythology  of  Greece." — Creuzer. 

30.  Also  —  besides  this— from  your 
own  selves — not  necessarily  from  these 
ministers  and  elders,  but  from  the 
Churches  they  represented.  See  2 
Tim.  2:  17,  18.  Some  of  these  false 
teachers  laid  claim  to  the  Apostleship, 
Rev.  2  :  2-7.  Such  should  arise,  (spi'ing 
up,)  speaking  perverse  things — teaching 
perversions  of  the  Gospel  doctrine — so 
as  to  draw  away  (this  would  be  the  aim 
and  result,)  disciples  after  them.  Such 
was  the  doctrine  of  the  Nicdaitans, 
which  Christ  hated.  Rev.  2:  8.     Chris* 


^.  D.  58  ] 


CHAP.  XX. 


83] 


31  Therefore  watch,  and  remember,  that  'by  the  space  3«*»-i9=io- 
of  three  years  I  ceased  not  to  warn  every  one  night  and 

day  with  tears. 

32  And  now,  brethren,  I  commend  you  to  God,  and  'to  j^t^g;";^- 
the  word  of  his  grace,  which  is  able  'to  build  you  up,  and  y^^^.f-it 
to  give  you* an  inheritance  among  all  them  which  are  3?2i^''^'^°* 
sanctified.  fpet'i?4. 

33  "I  have  coveted  no  man's  silver,  or  gold,  or  apparel,  "cor^g./a'!'^" 

34  Yea,  ye  yourselves  know,   *  that  these   hands  have  lu^^/^^j^^^f^^ 
ministered  unto  my  necessities,  and  to  them  that  were  icon 4-.  12. 
with  me. 


1  Thess.  2 :  9. 

2  Thess.  3:8. 


had  this  thing  against  the  Church  of 
Ephesus,  that  she  had  left  her  first 
love  ;  yet  not  so  as  utterly  to  fall  away, 
though  sunk  very  low,  according  to 
this  prediction  of  Paul.  How  afflic- 
tive must  have  been  the  knowledge 
of  this  to  him.  Hymeneus  and  Phile- 
tus  were  of  this  class  of  perverts, 
*' whose  word,"  or  teaching,  "doth  eat 
(he  says  afterwards  to  Timothy,)  &s 
doth  a  canker,"  holding  "that  the  res- 
urrection is  past  already,  and  over- 
throwing the  faith  of  some,"  as  Paul 
here  prophecies.     2  Tim.  3  :  17,  18. 

31.  Therefore  —  in  prospect  of  all 
these  dangers  and  reverses — watch — 
lest  the  flock,  in  which  the  Holy  Ghost 
hath  made  you  overseers,  be  desolated 
and  scattered  by  these  wolves.  Be  on 
the  look  out  for  these  of  whom  I  fore- 
tell you,  and  remember  that  (as  your 
example,)  by  the  space  of  (during)  three 
yearn — the  whole  time  of  this  sojourn 
at  Ephesus,  or  in  Asia,  (vs.  18  ;  see 
ch.  19:  8,  10,)  night  and  day — contin- 
ually, (see  vss.  7,8,  11,)  I  ceased  not — 
did  not  pause  for  any  other  occupation. 
We  have  mention  of  two  years  and 
three  monlhs,  ch.  19:  8,  10,  and  of  a 
period  afterwards,  at  the  riot,  including 
in  the  nine  months  the  brief  journey 
to  Corinth,  &c.  See  Notes,  ch.  19:  22. 
Tf  With  tears,  vss.  19,  20.  He  was  no 
hireling,  not  caring  for  the  flock,  and  j 
Boeing  when  the  wolf  came,  Mohn 
10:13.)  See  2  Cor.  2:4;  Phil.  3:  ■ 
18.  This  warning  to  the  elders  and 
people  was  not  in  vain.  John  was 
charged  to  write  to  the  angel  of  tliis 
Cbiirch,  "Thou  has  tried  them  which  \ 


say  they  are  Apostles  and  are  not,  ana 
hast  found  them  liars."     Kev.  2  :  3. 

32.  And  note — having  thus  solemnly 
charged  them.  Tf  I  coynmend  you — in- 
trust you  for  safe  keeping — to  God,  ai 
the  only  sufiicient  hope,  and  to  the  word 
of  His  grace — the  Gospel  of  salvation, 
(Eph.  1 :  13,)  as  containing  that  system 
of  doctrine  by  which  you  shall  be 
guided,  so  as  to  avoid  error.  Which  is 
able — (that  is,  God,  by  His  word,  in 
use  of  that  Divinely  appointed  agency,) 
to  build  you  up,  edifj-  you,  (Eph.  4:  12, 
29,)  rooted  and  built  up  in  Him.  Eph 
2  :  20-22  ;  3:16.  ^  Inheritance.  Eph. 
1 :  11,  14,  18,  as  the  sons  of  God, 
though  not  Jews,  John  1:12,  "that 
the  Gentiles  should  be  fellow-heirs 
(Eph.  3:6,)  and  partakers  of  His  prom- 
ise in  Christ  by  his  Gospel,"  with 
(among)  all  them  that  are  sanctified, 
Eph.  3  :  14,  15  ;  4  :  13,  16 :  see  ch.  26  : 
18.  "  Chosen  in  Him  that  they  should 
be  holy,"  Eph.  1:4. 

33.  He  now  protests  that  he  had  la- 
bored among  them  disinterestedly,  and 
of  this  they  were  witnesses,  while  it  was 
his  warning  to  them  against  the  covet- 
ousness  which  swayed  Demetrius  and 
the  leaders  of  the  idolaters  there.  (Ch. 
19:2-5.)  \  I  coveted  —  no  man's 
treasure  of  any  kind.  Silver  was  in 
request  for  ^^  shrines"  of  the  goddess. 
Apparel  was  an  item  of  traflic  and 
wealth  among  the  Orientals,  and  chan- 
ges of  raiment  were  often  presented  to 
friends.  2  Kings  5  :  5,  26  ;  2  Chron. 
9  :  24.  The  Ephesians  were  celebra- 
ted for  their  rich  clothing. 

34.  So  far  from  this,  he  had  labo*^ 


832 


THii  ACTS  OF  THE  APOSTLES. 


[A.  D.  58. 


p  Rom.  16:1. 

1  Cor.  9:32. 

2  Cor.  11  r  9-12, 
!iud  12 :  13. 
Ei)li.4:28. 

1  Thes9.  4:11, 
aud5:]4. 
'l  Thess.  3:8. 
?cU.  7 -BO,  and 
'l\ :  5. 


35  I  have  shewed  you  all  things,  ^how  that  so  labouring 
ye  ought  to  support  the  weak,  and  to  remember  the  words 
of  the  Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give 
th  in  to  receive. 

36  T[  And  when  he  had  thus  spoken,  he  '  kneeled  down, 
and  prayed  with  them  all. 


ed  at  liis  trade  for  a  living,  and  that 
not  only  for  his  own  support,  but  that 
of  his  companions,  Timothy,  Luke, 
Erastus,  &c.  He  could  hold  out  his 
hands  and  say,  these  hands  have  inmis- 
tered — served — made  provision,  see  ch. 
17:10;  18:3.  He  would  not  have  his 
companions  at  their  own  charges,  but 
would  support  them  himself.  He  would 
not  take  the  support  he  was  entitled  to 
from  the  Churches,  lest  this  might  be  in 
the  way  of  his  success.  So  he  boasted 
that  he  was  chargeable  to  none.  In  1 
Corinthians,  written  from  Ephesus,  he 
speaks  of  working  with  his  own  hands 
(1  Cor.  4:  11,)  at  that  very  time.  1 
Cor.  9  :  4;  6 :  15,  18 ;  16 :  19  ;  see  Gen. 
14:22,  23;  Numb.  16:15;  1  Sam. 
12:3;   1  Thess.  2:9;  2  Thess.  3  :  8. 

35.  All  things — rather,  in  all  things — 
every  way  /  have  showed  you,  that  la- 
boring thus,  (after  my  example,)  ge 
ought  (literally,  ye  must,)  support  the 
weak,  (literally,  assist  the  enfeebled,  in- 
firm.) Christian  beneficence  is  a  mat- 
ter not  of  option,  but  of  obligation,  as 
much  a  duty  commanded  by  God,  as 
any  other.  So  in  1  Thess.  5:14,  he 
exhorts  them  to  "support  the  weak," 
the  same  word  referring  to  those  in 
disabled  circumstances  from  sickness 
or  poverty.  ^  And  to  remember.  He 
had  showed  them  also  how  they  ought 
(it  was  their  sacred  duty)  to  remember 
the  words,  &c.  These  words  of  our 
Lord  are  no  where  else  found,  but  all 
His  sayings  are  not  recorded,  (John  21 : 
25,)  and  this  precious  one  was  doubt- 
less current  in  the  Churches,  how  Be 
said — rather,  that  he  Himself  said,  It 
is  more  blessed  (literally,  it  is  a  more 
kappy  thing,  see  Matt,  5  :  3-11,)  to  give 
than  to  receive.  The  grace  of  Christian 
beneficence  is  thus  extolled  by  our 
li^rd,  as  full  of  happiness  to  the  donor, 


and  more  so  than  the  receiving,  in 
which  the  world  make  happiness  to 
consist.  God  has  made  it  a  luxury  to 
give.  1st.  It  is  a  luxury  to  have  where- 
withal to  give  to  others.  2d.  It  is  a 
luxury  to  help  those  in  distress.  3d. 
It  is  a  luxury  to  exercise  the  temper  of 
Christ  and  copy  His  example.  4th. 
Besides  the  present  reward  of  Chris- 
tian beneficence  there  is  a  blessedness 
in  future  and  forever,  for  such  as  give 
on  truly  Christian  principles  to  support 
the  poor;  for  it  is  a  charity  done  to 
Christ  Himself,  in  his  poor  members. 
Matt.  25  :  45 ;  see  Galat.  6  :  10.  This 
exhortation  to  the  ministers  and  elders, 
(the  two  classes  of  elders,  see  1  Tim. 
5:  17,)  and  to  the  Churches  through 
them,  is  not  to  waive  the  right  of  being 
supported  by  the  people,  as  he  had 
done,  but  to  inculcate  the  great  duty 
of  Christian  beneficence  in  all  classes, 
from  his  own  example,  and  especially 
from  the  testimony  of  Christ  Himself, 
who  "went  about  doing  good." 

36.  This  tender  exhortation  he  fol- 
fows  up  with  prayer.  Kneeled  down. 
This  was  special ;  for  standing  was  the 
posture  in  public  prayer  which  com- 
monly obtained  among  the  Jews.  In 
Neh.  9 :  5  the  people  are  commanded 
to  stand  in  prayer.  So  at  the  dedica- 
tion of  the  Temple,  "  and  all  the  con- 
gregation of  Israel  stood,"  (1  Kings 
8  :  14,)  Jer.  15:  1;  18:  20;  Job  30: 
20;  Mark  11:25.  The  early  Chris- 
tians (third  century)  adopted  this  stand- 
ing posture,  especially  on  Sabbaths,  as 
expressing  not  only  reverence,  but  joy- 
ous gratitude.  ^  With  them  all.  It 
seems  implied  by  the  term  that  al] 
joined  in  the  prayer,  see  ch.  21 :  5,  and 
thus  he  commended  these  elders  of  tfc* 
Church  to  God,  vs.  32. 


A.  D.  58.] 


CHAP.  XXI. 


37  And  they  all  ^ept  sore,  and  *fell  on  Paul's  neck,  an 


f]   a  Gen.  15:14 

^  and  46;  29. 


kissed  him. 

38  Sorrowing  most  of  all  for  the  words  **  which  he  spake,  *"-26- 
that  they  should  see  his  face  no  more.     And  they  accom- 
panied him  unto  the  ship. 

CHAPTER    XXI. 

1  And  it  came  to  pass,  that  after  we  were  gotten  from  them,  and 
had  launched,  we  came  with  a  straight  course  unto  Coos,  and  the  daj/ 
following  unto  Rhodes,  and  from  thence  unto  Patara : 


37.  They  all,  &c. — literally,  there  be- 
lame  a  great  weeping  of  all,  and  falling 
upon  the  neck  of  Paul,  they  kissed  him, 
(repeatedly  and  earnestly.)  This  was 
the  heartiness  of  their  affection  for 
him.  ^  Sorrowing  especially.  It  was 
all  the  more  melting  farewell,  on  ac- 
count of  the  words  which  he  had  spoken, 
in  vs.  25,  that  his  parting  was  final. 
The  term  rendered  "see,"  in  vs.  25, 
means  to  see  with  the  eyes,  but  here 
the  term  is  a  stronger  one,  and  means 
to  reverently  look  upon,  contemplate. 
^  Accompanied — literally,  sent  him  for- 
ward, ch.  15:2;  21 ;  5 — attended,  es- 
corted, as  an  act  of  affectionate  esteem. 

CHAPTER  XXI. 
We  see  the  great  Apostle  now  tear- 
ing away  (vs.  1,)  from  his  Asiatic 
friends,  the  Ephesian  Elders,  and  press- 
ing on  to  accomplish  his  fond  purpose 
of  carrying  with  him  to  the  Holy  City 
the  first  fruits  of  his  Gentile  converts, 
and  the  alms  of  the  Gentiles.  Passing 
by  "the  isles"  of  the  Gentiles  which 
were  to  wait  for  Christ,  he  arrives  at 
the  great  Gentile  city  of  Tyre,  where 
he  finds  "the  daughter  of  Tyre  with  a 
gift,"  (Ps.  45  :  12,)  and  already  her 
merchant  ships — "the  ships  of  Tarshish 
are  first  *o  bring  the  new-born  sons 
from  far,  their  silver  and  their  gold 
with  them,"  (Isa.  60:  5-13,)  in  the 
alms  they  carried  from  the  Gentile 
Churches  to  the  poor  Jews  at  Jerusa- 
lem, and  in  the  aid  they  contributed  to 
the  service,  (vss.  22-25. )  But  the  great 
Dattle  is  now  to  be  fought.  He  is  look- 
ed upon  with  distrust  for  this  very  ! 
interest  in  the  Gentiles.  And  hence  it  ' 
Ves  deemed  by  the  Church  there  advis-  I 


able,  that  he  should  show  by  a  public 
act  his  abiding  interest  in  the  Jews 
and  in  their  worship,  if  only  performed 
in  the  true  spirit  of  faith.  While  he 
insisted  on  his  freedom  from  the  cere- 
monial burdens,  where  they  were  car- 
nally imposed,  he  was  also  free  to 
observe  the  law  where  he  pleased,  and 
with  the  Jews  to  become  a  Jew,  that 
he  might  gain  some.  But  this  ex- 
pedient was  the  occasion  of  a  Jewish 
outbreak,  and  he  comes  near  being 
put  to  death  by  the  mob,  in  the  very 
place  where  he  had  taken  part  with 
the  mob  in  the  stoning  of  Stephen  for 
preaching  the  same  great  truths,  in 
exposition  of  the  Jewish  economy, 
ch.  7. 

1.  The  narrative  of  the  voyage  ia 
now  resumed,  after  the  interruption  of 
the  interview  at  Miletus.  1  Gotten 
from  them.  Rather,  after  we  were  torn 
away  from  them,  by  a  mutually  pain- 
ful and  reluctant  separation.  The  ves- 
sel seems  to  have  sailed  the  same  day. 
\  Launched.  This  is  a  nautical  terra, 
and  means  to  set  sail  or  get  under  way. 
It  refers  to  setting  off  from  a  place, 
and  is  rendered  in  the  Gospel  by  Luke 
and  Acts,  "to  loose,"  "to  launch," 
"to  sail,"  "to  set  forth,"  "to  depart." 
f  Straight  course.  This  is  also  a  nau- 
tical term,  and  means  to  run  before  th^ 
wind.  ^  Coos.  An  island  twenty-three 
miles  long  on  the  Carian  coast,  cele- 
brated for  its  wines,  silks,  perfumes, 
&c.  They  would  reach  it  with  the 
fair  wind  in  about  six  hours — forty 
nautical  miles  south  from  Miletus. 
%  Rhodes.  This  renowned  island  was 
reached  the  day  following,  (Luke  gives 
us  the  particulars  of  the  course  and 


834 


THE    ^CTS  OF  THE  APOSTLES. 


[A.  B.  58 


2  And  finding  a  ship  sailing  over  unto  Phenicia;  we  went  aboard, 
and  set  forth. 

3  Now  when  we  had  discovered  Cyprus,  we  left  it  on  the  left 
hand,  and  sailed  into  Syria,  and  landed  at  Tyre  :  for  there  the  ship 
was  to  unlade  her  burden. 


the  daily  distance.)  It  lies  at  the 
entrance  of  the  ^gean  Sea,  and  ves- 
sels from  Syria  up  the  ^gean  to 
Smyrna  and  Constantinople  commonly 
touch  there.  In  an  Austrian  steamer 
we  left  Beirut,  April  28th,  at  5  P.  M., 
and  touching  at  Cyprus  29th,  reached 
Rhodes  in  the  evening  of  30th,  at  5^ 
o'clock.  We  found  the  island  beauti- 
ful, bright,  verdant  (April  30th,) — with 
fine  houses  and  minarets — some  of  them 
shattered  by  an  earthquake.  In  Paul's 
times  the  celeVirated  Colossus,  one  hund- 
red and  five  feet  high,  in  the  harbor — 
a  tower  in  the  form  of  a  statue  of 
Apollo — was  in  ruins  from  an  earth- 
quake. We  made  the  distance  from 
Rhodes  to  the  isle  of  Patmos,  opposite 
Miletus,  in  nine  hours  by  steamer. 
^  Patara — was  a  town  on  the  Lycian 
coast.  Apollo  gave  responses  here,  as 
was  said,  in  the  winter  season,  as  he 
did  at  Delos  in  the  summer.  The 
Spaniards  call  fictions  "  Pataratas.'^ 

2.  The  narrative  of  Luke,  one  of 
the  voyagers,  continues  to  be  minute. 
Here  they  took  another  vessel,  which 
they  found  ready  to  cress  over  the 
Mediterranean  from  Patara  to  the 
Phenician  coast.  Thus  his  voyage  was 
forwarded  by  this  Providential  oppor- 
tunity. Probably  the  other  vessel  was 
delayed  there,  or  possibly  was  to  go 
no  further,  and  they  seized  this  ready 
conveyance — went  aboard,  (at  once,)  and 
set  forth,  the  same  word  as  vs.  1,  ren- 
dered "launched." 

3.  Discovered.  This  is  also  a  nauti- 
cal term  for  the  first  sight  of  land. 
Having  been  brought  in  sight  of  Cyprus 
— the  land  looming  up  in  sight.  Here 
Paul  and  Barnabas  had  done  their  first 
foreign  missionary  work  ;  and  he  must 
have  caught  the  view  of  it  now  with 
tenderest  emotions.  We  anchored  off  it 
in  April,  1851.  It  is  a  fertile  and  salu- 
brious island.  ^  We  left  it  behind  on 
the  left  hand  sid«  ;  that  is,  sailing  under 


it  so  that,  having  passed  it,  it  would 
be  on  the  left.  This  would  indicate  a 
fair  wind.  We  found  the  sea  smooth 
and  delightful  during  all  our  voyage  on 
the  same  route  at  the  same  season  of 
the  year.  ^  Into  Syria — unto  Syria. 
Held  our  course  (steered)  for  Syria.  In 
the  ancient  division,  Syria  included 
Phenicia,  of  which  Tyre  was  the  great 
commercial  port.  ^  Landed  at  Tyre. 
Another  nautical  term — were  brought 
down.  This  great  city  of  ancient  time, 
the  subject  of  prophecy,  as  the  proud 
seat  of  worldly  wealth  and  mart  of 
commerce,  whose  history  was  so  con- 
nected  with  that  of  Solomon's  Temple, 
was  now  the  landing  place  of  Paul  in 
his  return  from  his  foreign  missionary 
labors,  about  May  1st.  It  was  three 
hundred  and  forty  miles  from  Patara, 
and  with  the  fair  wind  and  good  sea 
which  prevailed,  it  might  be  reached  in 
four  or  five  days.  As  we  saw  Tyre 
from  the  north,  with  its  white  build- 
ings jutting  out  into  the  sea,  it  seemed 
like  a  place  of  some  consequence.  But 
on  approaching  it  we  found  the  old 
wall  in  ruins,  and  broken  columns  of 
gray  and  red  granite  strewed  around 
on  the  beach,  the  sea  breaking  over 
them.  We  passed  along  the  main 
thoroughfare,  a  narrow  lane  lined  with 
the  poorest  kind  of  shops — the  bazaar 
of  that  proud  city.  As  I  wished  to 
carry  away  a  memento,  I  asked  if 
any  thing  was  manufactured  in  Tyre  ; 
they  replied  that  there  was  nothing. 
No  merchant  princes  any  more  to  be 
found  therein.  No  mechanics  and  cun- 
ning craftsmen,  as  in  the  days  of  King 
Hiram  and  Solomon.  One  vessel  was 
lying  at  anchor.  Broken  columns  we 
saw  lying  around  the  lanes,  and  used 
for  door  sills  of  the  low  huts.  The 
island  is  now  connected  with  the  main 
land  by  the  sea-drifts,  and  the  Old 
Tyre  lies  buried  under  forty  or  fifty 
feet  of  sand.     We  found  men  excava- 


i'lffPfSl;"    I'll 


I 

!  1 1! 


I'|:i^ 


lll^il'i:-! 


A.  D  58  j 


CHAP.  XXI. 


33/ 


vs.  12. 
ch.2e  :23. 


4  And  finding  disciples,  we  tarried  there  seven  days : 
■  who  said  to  Paul  through  the  Spirit,  that  he  should  not  ^i, 
go  up  to  Jerusalem. 

5  And  when  we  had  accomplished  those  days,  we  departed  and 
went  our  way ;  and  they  all  brought  us  on  our  way,  with 

wives  and  children,  till  ice  were  out  of  the  city  :  and  ^we  *<=i^-20:36. 
kneeled  down  on  the  shore,  and  prayed. 

6  And  when  we  had  taken  our  leave  one  of  another,  we 

took  ship;  "and  they  returned  home  again.  cJohni:ii. 

7  And  when  we  had  finished  our  course  from  Tyre,  we 


ting  and  removing  the  building  ma- 
terial of  the  ancient  ruins,  for  use 
in  the  neighboring  towns  along  the 
coast.  It  is  even  transported  to  Bei- 
rut. The  view  here  is  taken  from  Dr 
Thomson's  late  work,  "  The  Land  and 
the  Book."  \ For  there.  Providence 
so  ordered  that  he  should  land  there, 
for  there  the  ship  was  to  unlade 
(teas  unlading)  her  burden  [her  cargo.) 
This  clause  is  thrown  in  significantly. 
It  was  one  of  the  commercial  ships 
(called  ships  of  Tarshish,)  in  v;hich 
Paul  sailed,  and  her  precious  freight 
of  converts  was  more  than  the  cargo  of 
Bpices,  gold  and  silver.  Rev.  18:  12, 
13.  And  the  prediction  of  Isaiah  had 
its  incipient  fulfillment — "Surely  the 
isles  shall  wait  for  me,  and  the  ships  of 
Tarshish  first  to  bring  thy  sons  from 
far,  their  silver  and  their  gold  with 
them,  unto  the  name  of  the  Lord  thy 
God  and  to  the  Holy  One  of  Israel,  for 
He  hath  glorified  thee."  Isa.  GO  :  9  ; 
t*s.  87  :  4.  The  Syro-Phenician  woman 
tvas  from  this  vicinity.  (Matt.  15 :  21  ; 
Mark?  :  24.) 

4.  Finding — literally,  having  found 
out  the  disciples.  Paul  had  likely 
preached  here  soon  after  his  conver- 
sion. Gal.  1  :  21 ;  ch.  15  :  41.  The 
Gospel  may  have  been  carried  hither 
by  the  disciples  scattered  abroad  at  the 
persecution  of  Stephen,  ch.  11  :  19. 
^  Seven  days.  This  seems  to  have 
been  the  time  taken  for  unlading  the 
ship  ;  thus  allowing  the  returned  mis- 
sionary and  his  company  of  converts 
an  opportunity  to  publish  the  Gospel 
more  widely  in  that  great  city,  includ- 
ing a  Sabbath.  ^  Who — the  disciples 
of  Clirist  at  Tyre—  said  io  Paul,  through 


the  Spirit — that  is,  having  received 
through  the  Spirit  a  forewarning  of 
what  awaited  Paul  at  Jerusalem,  (as 
the  Holy  Ghost  testified  in  every  city, 
vs.  23,)  they  urged,  of  their  own  will, 
and  out  of  their  affection  for  him,  that 
he  should  not  go  up  to  Jerusalem,  if  be 
would  consult  his  own  safety.  Yet 
Paul  went  "bound  in  the  spirit  to  Je- 
rusalem." 

5.  And — zvhen  it  came  to  pass  that  we 
accomplished  [com^leiQ^)  the  days,  (the 
seven  days  of  delay  at  Tyre,  vs.  4,) 
having  departed,  tee  journeyed — all  for- 
warding (escorting)  us  (vs.  20-38,)  with 
reives  and  children,  unto  outside  the  city. 
So  deeply  interested  were  they  all  in 
the  Christian  missionaries  and  in  their 
departure.  ^  We  kneeled,  as  20  :  36, 
Another  most  affectionate  and  prayer- 
ful farewell,  calculated  to  go  to  the  in- 
most heart  of  Paul.    [Here  is  express 

MENTION   OF    CHILDREN    IN    THE    NOTICE 

OF  A  Christian  Church.  And  herb 
AT  Tyre  is  seen  the  Church  con- 
sisting OF  Christian  families.] 

6.  After  a  solemn  leave-taking, 
which  had  been  tempered  by  the 
prayers,  on  the  shore  of  the  great  sea, 
they  took  ship — went  aboard.  While 
the  returned  missionary  and  these  con- 
verts were  making  their  persevering 
way,  in  the  face  of  all  danger  and 
against  ail  the  kind  entreaties  of 
friends,  to  Jerusalem,  theTyrian  Chris- 
tians, who  seem  to  have  come  out  er 
masse,  returned  home — literally,  to  thf.if 
own  (affairs.) 

7.  And  we  (as  the  last  stage,)  com" 
pleting  the  voyage,  came  down  from  Tyn 
to  Ptolemais,  (where  the  voyage  ended,) 
and  the  balance  of  the  route  was  m*df 


a36 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  58 


came  to  Ptoleraais,  and  saluted  the  brethren,  and  abode  with  them 
one  day. 

8  And  the  next  day  we  that  were  of  Paul's  company  departed, 
and  came  unto  Cesarea :  and  we  entered  into  the  house  of 
Philip  ^  the  evangelist,  "  which  was  one  of  the  seven :  and 
abode  with  him. 

9  And    the    same   man    had   four   daughters,   virgins, 
'which  did  prophesy. 


A  Fph.  4:11. 
2  Tim.  4:5. 
e  ch.  6:5,  and 
8 :  k6.  40. 


/Joel  2:  28 
ch.  2:17. 


by  land.  T[  Ptolemais,  the  ancient  Acco, 
since  called  Acre  and  St.  Jean  d'Acre  and 
Akka,  is  about  four  hours  ride  north  of 
Mount  Carmel,  as  we  traveled  on  horse- 
back along  the  sea  beach.  The  town 
is  celebrated  for  its  fortifications,  and 
is  said  to  contain  now  about  ten  thou- 
sand people.  It  has  a  fine  harbor,  only 
second  to  that  of  Haifa,  under  Carmel. 
See  Judges  1  :  34.  It  would  be  a  short 
day's  passage  from  Tyre,  with  a  fair 
wind.  They  found  out  the  disciples 
here  also,  and  greeted  them  as  at  Tyre, 
with  Christian  salutations,  remaining 
there  only  one  day.  We  visited  the 
Pacha  of  Acre,  and  were  allowed  to 
pitch  our  tents  among  the  massive  for- 
tifications. He  also  ordered  a  centu- 
rion, who  came  in  and  stood  before 
him  with  staring  eyes  waiting  the 
command,  which  was,  to  escort  us 
about  the  walls  of  the  fort  and  show 
us  the  military  display  of  cannon  and 
soldiers.  The  Pachalic  extends  to 
Nazareth,  east,  and  to  Jaffa,  south. 
They  told  us  that  the  population  was 
then  six  thousand.  Paul's  company 
traveled  from  Ptolemais  to  Cesarea  in 
one  day.  Our  dragomen  declared  it  to 
be  eleven  or  twelve  hours,  and  we  found 
the  actual  travel  to  be  eleven  hours. 

8.  The  next  day — lit.,  on  the  morrow, 
while  the  ship's  crew  remained  at  the 
business  of  the  vessel,  we  that  were  of 
Paul's  company,  (lit.,  those  about  Paul,) 
departed  and  came  to  Cesarea — about 
forty  miles  distant  by  the  shore.  We 
set  out  in  March  from  Ptolemais,  on 
horses,  riding  along  the  beach,  crossing 
the  -'ver  Kishon,  which  we  found  much 
swollen  and  frightful  to  wade  with  our 
horses,  as  the  sea  broke  over  them  and 
us  in  a  strong  wind.  Just  beyond  the 
Kishon  is  the  mo  lern  town  and  harbor  I 
of  Haifa,  at  tha  foot  of  Carmel.     The  | 


mountain  rises  very  abruptly  from 
the  sea.  Beyond  it,  on  the  edge  of 
the  Mediterranean,  lies  Cesarea.  At^ 
Cesarea  there  was  the  family  of  Cor- 
nelius the  centurion,  (ch.  10:  1,)  con- 
nected with  the  earliest  history  of  the 
Gentile  conversions,  and  themselves  the 
first-fruits,  (ch.  10  :  1 ;  10  :  44.)  ^Philip 
the  Evangelist.  Philip  the  deacon,  one 
of  the  seven  deacons,  (ch.  6:1,)  was 
also  an  evangelist,  an  office  which  he 
held  besides  that  of  deacon,  especially 
as  the  deacon's  work  at  Jerusalem  was 
ended.  It  was  a  special  commission 
as  a  traveling  preacher  of  the  Gospel 
in  the  early  Church,  which  was  given 
by  the  Apostles  to  some  who  were  sent 
out  by  them  to  this  work.  The  office 
is  recognized,  Ephes.  4  :  11,  between 
"Apostles  and  prophets,"  and  "pas- 
tors and  teachers."  The  latter,  how- 
ever, soon  came  to  supersede  them,  as 
the  regularly  constituted  ministers  of 
particular  Churches.  The  term  means 
"pi-eacher  of  the  Gospel."  See  2  Tim. 
4 :  5.  This  Philip  was  the  first  preach- 
er outside  of  Jerusalem.  He  carried 
the  Gospel  to  Samaria,  and  the  last  we 
saw  of  him  in  this  work  was  on  the 
road  to  Gaza  and  "  in  all  the  cities," 
terminating  his  traveling  labors  at  Ce- 
sarea, where  we  find  him  now,  proba- 
bly as  the  settled  pastor  of  the  Church 
there,  to  whose  house  Paul  would  nat- 
urally go,  ch .  8  :  40. 

9.  It  is  here  recorded  that  the  bless- 
ing promised  in  Joel  had  come  upon 
the  household  of  this  good  minister,  in 
this  Roman  Gentile  city — that  his  four 
daughters,  who  were  virgins,  unmar- 
ried, at  home  with  him,  prophesied, 
(Joel  3:1.)  This  was  not  any  public 
preaching,  but  simply  an  inspired 
praising  of  God,  and  foretelling  of  fu- 
ture events.     This  incident  carries  us 


pvlillM^       :J!1Mpil!S!l'JJill,i 


Sliii 


mm. 


'■m 


Mfk% 


'i'ii 


'^'m 


iiii,!i:iiji;iiiii,ijiiP''' 


|F 


A.  D.  58] 


CHAP.  xxr. 


837 


10  And  as  we  tarried  there  many  days,  there  came  down 

from  Judea  a  certain  prophet,  named  «Agabus.  aa^.n-.i 

11  And  when  he   was  come  unto  us,  he  took  Paul's 
girdle  aud  bound  his  own  hands  and  feet,  and  said,  Thus 

saith  the  Holy  Ghost,  •'So  shall  the  Jews  at  Jerusalem  chTaj^^b. 
bind  the  man  that  owneth  this  girdle,  and  shall  deliver 
him  into  the  hands  of  the  Gentiles. 


back,  very  significantly,  to  all  that 
grew  out  of  the  dispersion  at  Stephen's 
persecution,  (in  which  Paul  was  so 
eminent  a  party,)  and  to  the  far-reach- 
ing results  in  the  case  of  Philip  also, 
who  is  now  to  be  seen  as  the  Christian 
pastor  in  this  Gentile  city,  his  house- 
hold filled  with  the  Holy  Ghost.  See 
Judges  4  :  4 ;  2  Kings  22  :  14 ;  Luke 
2  :  26.  Possibly  the  Holy  Ghost  again 
in  this  city  witnessed  by  these  pro- 
phetesses, of  Paul's  trials  at  Jerusalem, 
as  He  did  by  Agabus,  vs.  10. 

10,  It  is  calculated  that  Paul  arriv- 
ed at  Cesarea  on  the  10th  of  May.  Up 
to  this  point  they  had  been  thirty-nine 
<lays  on  the  tour.  We  arrived  there 
<m  the  13th  March.  Approaching  it 
from  the  north,  we  saw  ruins  of  an 
uqueduct,  with  several  arches  of  strong 
masonry,  overrun  with  shrubs.  Along 
the  shore,  for  a  quarter  of  a  mile,  were 
fragments  of  piers,  masses  of  wall,  and 
fallen  abutments,  broken  columns  of 
white  marble  and  gray  granite  on  the 
beach,  or  jutting  out  from  the  water — 
with  the  remains  of  Herod's  mole,  here 
and  there  seen  above  the  surface  of  the 
waves.  Herod  seems  to  have  built 
this  city  from  the  ruins  of  some  other, 
as  fragments  of  granite  columns  are 
interspersed  with  the  stone  blocks.  Dr. 
Thomson  thinks  that  the  tall  buttress- 
es, which  are  now  so  prominent  in  the 
ruiiK,  belonged  to  a  Christian  Church 
probably  of  the  times  of  the  Crusaders. 
We  saw  not  a  solitary  being  where  this  ! 
city  once  stood.  It  is  utterly  desert-  | 
ed  —  the  mole  being  overthrown,  the  ' 
harbor  is  unsafe,  and  no  ship  could 
ride  there  at  anchor.  The  aqueducts 
being  broken,  there  is  no  longer  any 
supply  of  water.  Yet  here  the  king- 
dom of  Christ  was  opened  to  the  Gen- 
tiles— an  event  in  the  blessings  of  j 
29 


which  we  share.  How  unlikely  befoi^- 
hand,  that  the  Church  of  God,  once  so 
confined  to  the  Jews,  should  ever  have 
passed  over  to  the  Gentiles !  But  this 
was  the  plan  and  prophecy  of  God. 
And  witness  the  Church  now,  the 
Church  of  the  Gentile«  as  it  was  once 
the  Church  of  the  Jews.  What  prophe- 
cy yet  on  record  about  Zion  can  be 
doubted  now  ?  ^  Many  days — literally, 
more  days,  protracting  the  stay  from 
day  to  day,  about  five  days,  some  think 
ten  or  eleven.  ^  Came  down,  the  term 
used  of  coming  from  Jerusalem.  ^  Ag- 
abus He  it  was  who  foretold  the 
famine,  ch.  11  :  27-30,  on  account  of 
which  the  Gentile  Christians  at  Anti- 
och  had  set  about  collecting  alms  for 
the  poor  Jews  at  Jerusalem,  and  had 
sent  it  thither  by  Paul  and  Barnabas, 
ch.  11 :  30.  Strange  that  the  same  man 
now  appears  to  foretell  Paul  of  the 
trials  to  come  upon  him  there.  Paul 
is  thus  reminded  of  his  Gentile  work 
from  the  beginning,  ch.  11  :  25. 

11.  He  may  have  come  to  Cesarea 
for  the  express  purpose.  He  took 
Paul's  girdle,  or  belt,  and  bound  his 
own  hands  and  feet,  (not  Paul's,  but  his 
own,)  according  to  the  custom  of  the 
ancient  prophets  to  represent  symboli- 
cally what  they  predicted.  See  Isaiah 
20  :  2 ;  1  Kings  22  :  11 ;  Ezek.  4  :  1. 
Tf  Thus  saith.  He  spake  by  inspira- 
tion of  the  Holy  Ghost.  The  man 
whose  is  this  girdle,  so  shall  bitid  in  Je- 
rusalem the  Jews.  This  was  fulfilled, 
vs.  33,  for  though  he  was  bound  hy 
the  Romans,  it  was  at  the  instance  of 
the  Jews,  wh.o  thus  delivered  him  into 
the  hands  of  the  Gentiles.  The  Ro- 
mans held  the  government  of  Judea  at 
that  time.  See  ch.  22  :  25 ;  24:27;  25  : 
14;  26:  29,  and  find  how  abundantly 
this  prophecy  of  Agabus  was  fulfilled. 


838 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  68. 


12  And  when  we  heard  these  things,  both  we,  and  they  of  that 
place,  besought  him  not  to  go  up  to  Jerusalem, 
eh.  20: 24.  j^3  Then  Paul  answered,  *What  mean  ye  to  weep  and 

to  break  mine  heart  ?  for  I  am  ready  not  to  be  bound  only, 
but  also  to  die  at  Jerusalem,  for  the  name  of  the  Lord  Jesus. 

14  And  when  he  would  not  be  persuaded,  we  ceased, 
saying,  ^  The  will  of  the  Lord  be  done. 

15  And  after  those  days  we  took  up  our  carriages,  and 
went  up  to  Jerusalem. 

16  There  went  with  us  also  certain  of  the  disciples  of  Oesarea,  and 
brought  with  them  one   Mnason  of  Cyprus,  an  old   disciple,  with 

whom  we  should  lodge, 
ich.  15:4.  2  J  1  ^jj^j  when  we  were  come  to  Jerusalem,  the  brethren 

received  us  gladly. 


fc  Matt.  6:10, 
and  l'6  :  42. 
Luke  11 :  2,  and 

2i :  42. 


12.  As  at  Tyre,  so  here  at  Cesarea, 
this  revelation  led  the  Christians  to 
entreat  Paul  not  to  go  to  Jerusalem. 
^  We.  Luke  and  his  companions,  Ar- 
istarchus  and  Trophimus.  ^  And  they 
of  that  place — the  Christians  of  Cesa- 
rea. Yet,  as  before,  the  entreaty  had 
no  effect,  since  Paul  was  going  up  by 
Divine  revelation.  When  his  chosen 
companions  sought  to  move  him  from 
his  purpose,  his  heart  was  deeply  agi- 
tated. 

13.  Paul  now  expostulates  with  them 
against  such  tender  entreaties  as  were 
calculated  to  break  his  heart,  while 
he  went  up  willingly  to  trial  and  death 
for  the  honor  of  Christ.  \  What  mean 
ye — literally,  what  do  ye,  weeping  and 
breaking  my  heart.  The  death  of  His 
adorable  Master  at  Jerusalem  by  the 
same  Gentile  hands,  through  the  same 
Jewish  persecutions,  made  the  like 
sufferings  sweet — suffering  with  Him, 
in  prospect  of  reigning  with  Him. 

14.  His  firm  position  and  Christian 
heroism  made  them  acquiesce.  Tl  The 
will,  &c.  This  and  all  the  petitions  of 
the  Lord's  prayer  were  familiarly  used 
by  the  Christians,  and  these  words 
best  expressed  their  Christian  resigna- 
tion. They  doubtless  were  satisfied 
that  Paul  acted  under  Divine  direction, 
and  they  recognized  it  as  the  Lord's 
will ;  or  gave  in  their  acquiescence  to 
the  will  of  the  Lord  (Jesus,)  whatever 
it  might  be. 


§  32.  Paul's  fifth  Visit  to  Jeeusa- 
LEM.     A.  D.  58.     Ch.  21 :  15-17. 

15.  After  these  days  —  the  "many 
days"  of  delay  at  Cesarea — we  took  up 
our  carriages.  This  last  phrase  is  tha 
rendering  of  one  Greek  word,  mean- 
ing— having  made  ourselves  ready.  The 
English  word  "carriages,"  means  lug- 
gage— things  carried,  and  not  vehicles— 
having  made  ready  (i.  e.  our  luggage.) 
See  Judges  18:21.  f  Went  up.  This 
was  the  last  stage  of  the  eventful 
journey. 

16.  They  were  accompanied  to  Je- 
rusalem by  some  disciples — Christian 
brethren,  from  Cesarea,  who  were  well 
acquainted  there,  and  did  them  this 
great  kindness,  that  they  brought  them 
to  one  Mnason  of  Cyprus,  an  early  (old) 
disciple,  iviih  whom  we  should  lodge. 
They  were  to  sojourn  at  his  house  at 
Jerusalem  during  the  Pentecost,  when 
all  accommodations  would  be  in  so 
much  request.  This  early  disciple 
may  have  been  one  of  PauPs  first  mis- 
sionary converts  at  Cyprus,  a  first 
fruit  of  his  work  of  foreign  (Gentile) 
missions ;  who,  now,  in  God's  provi- 
dence, becomes  his  host  in  his  most 
trying  circumstances,  and  a  comfort  as 
reminding  him  of  his  successful  labors, 
while  thus  he  would  be  another  in  the 
group  of  Gentile  converts  whom  Paul 
would  present  at  Jerusalem. 

17.  The  brethren— ihQ  Christian  dis- 
ciples, members  of  the  Church  at  Je- 


K.  D.  58.] 


CHAP.  XXl. 


889 


18  And  the  dot/  following  Paul  went  in  with  us  unta 
"James,  and  all  the  elders  were  present. 

19  And  when  he  had  saluted  them,  "  he  declared  par- 
ticularly what  things  God  had  wrought  among  the  Gentiles  i""»i^:i«. « 
'by  his  ministry. 

20  And  when  they  heard  it,  they  glorified  the  Lord,  and 
said  unto  him,  Thou  seest,  brother,  how  many  thousands  of 
Jews  there  are  which  believe ;  and  they  are  all  p  zealous  of  £ 
the  law  : 


wch.  15  :i3. 

Gal.  1:19,  acd 

2:9. 

nch.  15:4-1". 


o  ch.  1:17,  aul 


•  ch.  22:3. 
Rom.  10  : 2. 
Gal.  1 :  14. 


rusalem,  such  as  Mnason,  who  had 
probably  heard  of  his  coming  and  had 
r.s.seniRled  to  greet  him.  They  had 
seen  Paul  there  on  several  previous 
visits,  with  alms,  &c.,  and  now  that  he 
took  thither  these  specimens  of  his 
Gentile  converts,  they  received  them  all 
yladiij,  and  without  any  appearance  of 
coolness  on  account  of  his  interest  in 
the  Gentiles.  Nothing  is  as  yet  said 
of  the  Apostles.  It  was  not  until  the 
next  day  that  an  interview  was  had 
with    the  Church  authorities. 

I  Zo.  Mekting  of  the  Presbytery, 
THE  Apostle  James  being  the  Mod- 
erator. 

18.  Here  we  find  a  more  formal 
meeting  with  James  the  Apostle  and 
all  the  elders,  who  were  convened,  as 
it  would  seem,  for  the  purpose,  as  the 
Presbyterj'  of  Jerusalem.  Paul  had 
tlie  alms  to  present  from  the  Gentile 
Churches,  through  their  representa- 
tives, and  he  had  also  to  present  these 
companions  of  his  journey  as  the  spe- 
cimens of  his  Gentile  converts.  James, 
the  Apostle,  the  son  of  Alpheus,  and 
author  of  "the  Epistle  of  James," 
was  he  who  was  prominent  in  the  Syn- 
od at  Jerusalem,  A.  D.  50,  where  the 
great  Gentile  question  was  debated 
and  authoritatively  settled.  (Ch.  15: 
i:^.)  He  was  "the  Apostle  of  the 
Transition,"  and,  therefore,  as  one 
ably  representing  the  middle  ground, 
he  was  aft  leader  and  moderator  of 
the  Presb>  tery  at  Jerusalem.  His  po- 
sition at  the  Sj'nod  was  that  which  pre- 
vailed. See  ch.  15.  13,  notes;  ch.  12: 
17:  15;  13;  Gal.  1:9;  2:  12,  19.  ^  The 
eiders — presbyters — the  ministers  and 
ruling  elders  of  the  Church.     No  oth- 


er Apostle  than  James  seems  now  to 
have  been  at  Jerusalem. 

19.  Saluted — greeted,  vss.  6,  7;  see  18: 
22.  He  declared  particularly — literally, 
he  gave  an  exegesis  severally  of  the  things 
zchich,  &c.  This  most  particular  and 
detailed  account  carried  him  over  all 
his  ministry  among  the  Gentiles,  at 
least  since  he  had  reported  himself 
four  years  before.  Of  course  he  nar- 
rated the  striking  histories  of  his  re- 
visiting tour  among  the  Churches  of 
Galatia,  and  Phrygia,  and  Achaia,  and 
above  all  at  Ephesus. 

20.  Witness  the  effect  of  this  report 
from  the  returned  missionary — a  mis- 
sionary of  the  first  Gentile  Church  at 
Antioch,  reporting  himself  to  the  Old 
Mother  Church  at  Jerusalem.  How 
could  they  do  less  than  glorify  the 
Lord,  uniting  in  solemn  thanksgivings 
and  praises.  And  here  comes  the  diffi- 
cult point.  T[  Thou  seest,  brother. 
They  knew  he  Avas  aware  of  the  diffi- 
culty from  the  strong  Jewish  element 
in  the  Church,  that  was  naturally  sus- 
picious of  Paul's  Gentile  labors,  and 
especially  as  this  suspicion  was  fanned 
to  a  flame  by  false  rumors.  It  was  the 
old  trouble  which  led  to  the  Synod  at 
Jerusalem  eight  or  nine  years  before, 
and  which  had  yet  further  to  be  met. 
II020  many  thousands — literally,  myri- 
ads— a  general  phrase,  (meaning  what 
multitudes.)  There  were  present  the 
ministers  and  elders  of  Churches  of 
the  city  and  immediate  vicinity,  vs. 
18,  though  this  expression  refers  to  the 
general  facts  which  Paul  well  knew. 
These  "believing"  Jews  were  proba- 
bly not  all  of  them  true  Christians, 
any  more  than  Simon  Magus,  but  thej 
had    espoused     the    (Jhristian    cause, 


B40 


THE  ACTS  OF  THE  APOSTLES. 


[A  D.  58. 


21  And  they  are  informed  of  thee,  that  thou  teachest  all  the  tTewa 
which  are  among  the  Gentiles  to  forsake  Moses,  saying  that  they 
ought  not  to  circumcise  their  children,  neither  to  walk  after  tha 
customs. 

22  What  is  it  therefore  ?  the  multitude  must  needs  come  together: 
for  they  will  hear  that  thou  art  come. 

23  Do  therefore  this  that  we  say  to  thee  :  We  have  four  men 
which  have  a  vow  on  them. 


and  enrolled  themselves  with  the  visi- 
ble Church.  ][  Zealous — literally,  zeal- 
ots of  the  law  they  are.  This  verb  ren- 
dered "are,"  is  often  used  in  reference 
to  a  fact  either  unknown  to  the  person 
addressed,  or  blameworthy.  As  it  was 
the  time  of  the  festival,  the  Christians 
of  Judea  would  have  come  up  already 
in  great  numbers.  Eusebius  quotes 
from  Hegesippus  to  the  same  effect,  al- 
though Origen  says  that  probably  the 
whole  number  of  believing  Jews  had 
at  no  time  reached  144,000.  We  have 
here  a  glimpse  of  the  great  progress 
which  the  Gospel  was  making  among 
Jews  and  Gentiles. 

21.  Informed — literally,  catechized — 
systematically  taught  concerning  thee. 
These  multitudes  of  Jews  in  the  Chris- 
tian Church  there,  who  were  thus 
Btickling  for  the  legal  observances, 
were  misinformed  of  Paul's  position, 
as  they  had  misunderstood  Stephen's 
on  the  same  point,  (ch.  7  :  57.)  Strange 
that  Paul  finds  himself  now  charged 
with  the  same  heresy  which  brought 
Stephen  to  his  martyr  death  on  that 
very  soil,  and  where  he  himself  took 
part  in  the  fanatical  outrage. — These 
Jewish  disciples  had  heard  these  ex- 
aggerated statements  about  Paul,  and 
had,  perhaps,  seen  or  heard  what  he 
had  written  in  some  of  his  Epistles, 
disparaging  and  discarding  the  cere- 
monial observances  as  a  ground  of 
trust,  and  they  had  inferred  unfairly, 
that  he  advised  the  Hellenistic  Chris- 
tians— those  Jewish  believers  which  arc 
(scattered)  among  the  Gentiles — to  for- 
sake the  Mosaic  law  altogether.  ^  To 
forsake — literally,  dost  teach  apostasy. 
But  see  1  Cor.  7  :  18,  19.  He  had  only 
insisted  that  the  Mosaic  observances 
were  iusufficieot  of  themselves  for  sal- 


vation, and  were  only  the  shadow  of 
better  things  in  Christ — not  denouncing 
them,  except  as  standing  instead  of 
Christ.  Yet  the  tendency  of  his  teach- 
ings would  be  to  crowd  out  circum- 
cision as  useless.  The  Apostolic  Synod 
had  decided  the  question  from  the  Gen- 
tile point  of  view,  that  the  Gentiles 
needed  not  to  be  circumcised.  But 
neither  Paul  nor  the  Synod  had  taught 
that  the  Jews  ought  not  to  circumcise 
their  children,  only  that  it  was  not 
requisite,  and  ought  not  to  be  trusted 
in  for  salvation.  See  Gal.  6:15.  He  had 
circumcised  Timothy  to  conciliate,  but 
would  not  circumcise  Titus,  lest  in  this 
case  of  a  Greek,  he  might  concede  too 
much  to  the  Judaizers,  T[  Customs — • 
usages,  ordinances,  observances  of  the 
ceremonial  law. 

22.  What  is  it,  therefore,  that  should 
be  done  ?  It  is  altogether  necessary  that 
a  multitude  come  together,  for  they  will 
hear  that  thou  hast  come.  It  is  not  a 
meeting  of  the  Church  that  is  here 
spoken  of  as  expedient,  but  a  public 
gathering  as  inevitable,  for  the  reason 
stated,  (not  that  they  would  be  con- 
vened,) but  that  they  would  hear  in 
some  way  of  his  being  in  the  city,  and 
would  assemble  to  agitate  the  subject. 
It  is  not  the  multitude,  (in  the  Greek) 
but  a  multitude  of  the  Jewish  Chris- 
tians. 

23.  Their  advice  is  here  given,  and 
probably  upon  much  previous  delibera- 
tions. This,  therefore,  do  ivhich  we  say 
to  thee.  As  before,  at  the  Synod, 
James  and  the  Elders  act  in  concert, 
and  give  their  united  counsel.  T[  We 
have  four  men.  These  were  probably 
Jewish  Christians  who  had  taken  the 
vow  of  a  Nazarite,  which  was  a  vo-W 
of  special  devotemeut  among  the  Jews, 


A   D.  58.] 


CHAP.  XXT. 


841 


24  Them  takt%  and  purify  thyself  with  them,  and  be  at 
charges  with  them,  that  they  may  'J  shave /f/ieiV  heads  :  and  Jg.'^'™"*"^'*' 
all  may  know  that  those  things,  whereof  they  were  informed  «''»-i8:i8. 
concerning  thee,  are  nothing;  but  that  thou  thyself  also 
walkest  orderly,  and  keepest  the  law. 

25  As  touching  the  Gentiles  which  believe,  'we  have  ''*.i5:2o-2«. 
written  and  concluded  that  they  observe  no  such  thing, 

save  only  that  they  keep  themselves  from  things  offered  to  idols,  and 
from  blood,  and  from  strangled,  and  from  fornication. 

26  Then  Paul  took  the  men,  and  the  next  day  purifying 
himself  with  them  *  entered  into  the  temple,  Ho  signify  J Num*^li*s. 
the  accomplishment  of  the  days  of  purification,  until  that 

an  offering  should  be  offered  for  every  one  of  them. 


Numb.  6  : 1-21,  and  called  for  a  variety 
of  sacrifices,  besides  free-will  offerings. 
Paul  himself  had  taken  this  vow,  as 
we  have  seen,  ch.  18:  18,  but  not  with 
these  temple  observances.  Now,  as 
the  sacrifices  and  offerings  prescribed 
at  the  temple  were  costly,  the  practice 
was  for  the  wealthier  to  aid  the  poorer 
in  the  expenses.  This  was  recom- 
mended by  the  Church  authorities  to 
Paul,  to  be  at  charges  with  them — (lit., 
spend  upon  them,)  and  purify  himself 
with  them — go  through  the  sa^ie  forms 
of  ceremonial  purification,  (net  to  take 
the  vow)  that  thereby  he  might  pub- 
licly exhibit  his  respect  for  the  law's 
observances,  if  properly,  evangelically 
understood.  ^  That  they  may  shave 
their  heads — which  was  the  act  that 
signified  the  termination  of  the  vow,  and 
the  fulfillment  of  all  its  requirements. 
One  so  assisting  made  common  cause, 
and  became,  so  far,  party  to  the  vow. 
Thus  the  proper  relation  of  the  law  to 
the  Gospel,  and  of  Gentiles  to  Jews  as 
one  in  Christ,  might  be  made  plain  to 
all,  see  vs.  26.  ^  Walkest  orderly — a 
military  term — walkest  by  rule — keep- 
ing the  law's  requirements.  Paul  did 
cheerfully  observe  the  law  where  his 
countrymen  could  be  thereby  concilia- 
ted, though  he  knew  and  insisted  that 
it  could  not  give  life.  It  was  of  use 
as  pointing  to  Christ,  and  only  when 
rested  in  without  leading  to  Christ, 
was  it  to  be  denounced. 

25.  The  Presbytery  now  repeat  the 
action  of  the  Synod  on  this  great  sub- 
ject, as  touching  the  Gentiles,  insisting 
29* 


on  their  freedom  from  the  law  as  a  sys- 
tem of  justification,  (against  the  Juda- 
izers, )  so  that  this  counsel  of  the  Pres- 
bytery should  not  be  understood  as 
Judaizing.  On  the  contrary,  as  touch- 
ing the  Jews,  they  would  insist  that 
any  one  was  free  to  go  through  certain 
observances  of  the  law,  only  so  as  that 
Christ  was  held  to  be  the  end  of  the 
law  for  righteousness,  to  the  believer. 
Ch.  15  :  21.  The  Jewish  Christians, 
and  the  Gentile  Christians,  therefore, 
ought  to  be  one.  f  Written — lit,  sent 
(  epistles,  decrees,  )  and  concluded — 
judged — the  same  term  used  by  James 
in  the  Syncd  when  he  said  /  judge  {my 
sentence,  judgment,  is,)  —  the  Synod 
having  "judged"  as  he  did,  by  their 
vote.  ^  That  they  do  no  such  thing — 
that  they  are  bound  to  perform  no  such 
ceremonial  rites,  &c.  See  ch.  15  :  19. 
26.  Paul  felt  entirely  free  to  do  as  was 
counseled  by  the  Presbytery.  He  went 
through  the  ceremonial  purifications 
with  these  men,  without  going  through 
the  thirty  days  observances  of  the  vow 
— to  signify — declaring  (to  the  priests) 
the  completion  (filling  up)  of  the  days 
until — that  is,  notifying  the  priests  of 
the  duration  of  the  days  of  purification 
in  which  he  was  to  make  common  cause 
with  the  Nazarites — how  many  days 
there  were  until  they  should  offer  the 
sacrifices  appointed  by  the  law.  Thia 
was  done  tliat  the  priests  might  be  in- 
formed of  the  obligations  entered  into, 
and  prepare  for  the  closing  sacrifices 
accordingly. 


842 


THE  ACTS  OF  THE  APOSTLiiS. 


[A.  D.  58. 


«  Ob.  24: 18. 
ceh.  ?«-21. 
geh.U.b.e. 

into  the 


27  And  when  the  seven  days  ?7ere  almost  enaed,  "  the 
Jews  which  were  of  Asia,  when  they  saw  him  in  the 
tempi  3,  stirred  up  all  the  people,  and  *laid  hands  on  him 

28  Crying  out,  Men  of  Israel,  help  :  This  is  the  man, 
^that  teache.th  all  men  everywhere  against  the  people,  and 
the  law,  and  this  place :  and  further  brought  Greeks  also 

temple,  and  hath  polluted  this  holy  place. 

29  (For  they  had  seen  before  with  him  in  the  city 
'  Trophimus  an  Ephesian,  whom  they  supposed  that  Paul 
had  brought  into  the  temple.) 

30  And  *all  the  city  was  moved,  and  the  people  ran 


27.  The  seven  days.  From  the  con- 
nection we  infer  that  these  were  the 
days  which  should  fill  up  the  purifica- 
tion in  which  the  Apostles  were  to  join 
them  and  which  were  to  be  followed  by 
the  closing  offerings.  See  John  11 :  55. 
Accordingly,  in  ch.  24  :  18,  he  says, 
**  they  found  me  purified  in  the  tem- 
ple." ^  The  Jews  from  Asia,  of  which 
Ephesus  was  the  capital.  The  Ephe- 
sian Jews  were  among  his  bitterest  en- 
emies, ch.  20  :  19.  They  were  amazed 
to  see  him  in  the  temple,  as  they  held 
him  to  be  an  apostate  and  a  profaner 
of  the  temple.  They  were  such  as  had 
rejected  his  teachings  in  the  Asiatic 
cities,  and  could  think  no  good  thing 
of  him  now,  amidst  the  excitement  of 
the  great  Jewish  festival  of  Pentecost, 
He  had  sought  to  conciliate  the  Jewish 
Christians,  and  may  have  succeeded, 
but  these  bigoted  and  bitter  unbeliev- 
ing Jews  were  enraged,  and  stirred  up 
all  the  crowd,  who  were  assembled  in 
the  city  from  all  quarters.  T  Laid 
hold — arrested. 

28.  They  made  a  loud  appeal  to  the 
Jews,  as  such — 3fen  of  Israel — Meti,  Is- 
raelites, help — to  bring  this  offender  to 
punishment.  ^  This  is  the  man,  the 
notorious  one  ;  who,  as  we  can  witness, 
teacheth  all,  every  where,  against  the 
people,  (accusing  the  Jewish  people  as 
the  murderers  of  the  Messiah,)  and  the 
laio  —  the  Mosaic  law — the  Mosaic 
economy,  as  iDsufficient  and  ready  to 
vanish  away,  vs.  21,  and  this  place — 
the  temple — as  not  exclusively  the 
residence  of  God  on  earth.  They  un- 
derstood Paul's  doctrine  as  they  un- 
deratood   Stephen's,  to  be  blasphemy 


against  Moses  and  the  temple.  Paul 
must  have  remarked  how  similar  waa 
the  accusation  against  Stephen,  when 
he  himself  was  probably  one  of  the 
accusers.  (  Ch.  7  :  58.  )  ^  And  fur- 
ther. This  was  a  second  charge  ;  that 
he  had  also  brought  Greeks  (Gentiles) 
into  the  temple,  (the  second  court,  or 
court  of  the  Israelites,  which  was  be- 
yond the  court  of  the  Gentiles,  and 
which  had  on  the  marble  columns  this 
inscription,  in  Greek  and  Latin :  "  Let 
no  foreigner  go  further,  on  penalty 
of  death.")  T[  And  hath  polluted  {pro- 
faned) by  so  doing,  this  holy  place—  set 
apart  to  sacred  use.  The  outer  court 
of  the  Gentiles  was  open  to  them,  but 
beyond  that  they  could  not  go.  See 
Paul's  defense,  ch.  24  :  17. 

29.  They  had  seen  one  Greek  with 
him  in  the  city — a  convert  of  his  from 
Ephesus,  whom  these  Jews  from  Ephe- 
sus knew  as  such — and  now  they  leap 
to  the  conclusion  that  he  also  had  ta- 
ken that  Gentile  (and  others)  into  the 
sacred  court  where  none  but  an  Israel- 
ite could  enter.  1  They  had  seen  be- 
fore— on  some  former  occasion,  perhaps 
on  that  very  day,  and  near  the  temple, 
with  him,  in  the  city,  Trophimus,  (see 
ch.  20  :  4,)  an  Ephesian — a  Gentile  of 
that  city,  and  not  a  Jew. 

30.  This  outcry,  with  such  fanatical 
charges,  raised  the  greatest  excitement 
throughout  the  city,  among  the  throngs 
of  bigoted  Jews  who  had  come  up  to 
the  Pentecost.  They  drew  him  out  of 
the  temple — as  they  meant  to  kill  him, 
and  would  not  defile  the  temple  with 
his  blood.  Then,  immediately,  the  doors 
were  shut  by  the  Levites.     The   loora 


A.  D.  58.] 


CHAP.  XXI. 


843 


together :  and  they  took  Paul,  and  drew  him  oat  of  the  temple :  and 
forthwith  the  doors  were  shut. 

31  And  as  they  went  about  to  kill  him,  tidings  came  unto  the  chief 
captain  of  the  band,  that  all  Jerusalem  was  in  an  uproar. 

32  ''Who  immediately  took  soldiers  and  centurions,  and  ^^*^^-23:27,»n4 
ran  down  unto  them  :  and  when  they  saw  the  chief  captain 

and  the  soldiers,  they  left  beating  of  Paul. 

33  Then  the  chief  captain  came  near,  and  took  him,  and 
'commanded  him  to  be  bound  with  two  chains;  and  de-  l^^^ya, 
manded  who  he  was,  and  what  he  had  done. 

34  And  some  cried  one  thing,  some  another,  among  the  multitude  : 
and  when  he  could  not  know  the  certainty  for  the  tumult,  he  com- 
manded him  to  be  carried  into  the  castle, 

35  And  when  he  came  upon  the  stairs,  so  it  was,  that  he  was 
borne  of  the  soldiers  for  the  violence  of  the  people. 


which  separated  the  court  of  the  Isra- 
elites from  that  of  tlie  Gentiles,  lest 
the  Gentiles,  in  revenge,  might  make 
an  irruption  into  the  sacred  place  ;  or 
perhaps  to  shut  out  any  rioting  that 
might  ensue.  We  hear  nothing  of  the 
Christian  Jews  making  any  interfer- 
ence. The  Church  was  doubtless  pray- 
ing for  him,  and  this  will  account  for 
his  deliverance. 

31.  And  they  seeking  to  kill  him, 
(by  beating  him,  vs.  32,)  that  is,  the 
Jews  of  Asia,  (vs.  27,)  joined  by  the 
mob,  (vs.  30,)  —  an  (official)  report 
went  up  to  the  chief  captain  of  the  hand — 
the  chiliarch  of  the  band,  (or  leader  of 
a  thousand.)  A  Roman  garrison  was 
stationed  in  the  precincts  of  the  temple 
during  the  great  festivals,  to  keep 
order  and  suppress  any  riot.  This 
chief  captain  and  guard  occupied  the 
tower  of  Antonia,  built  on  a  steep  rock 
on  the  north  west  of  the  temple  area, 
connecting  with  the  court  by  a  flight  of 
steps.  This  officer  was  Claudius  Ly- 
eias,  and  the  report  went  up  to  him 
without  any  delay.  The  temple  area 
is  now  occupied  by  the  Turkish  Mosque 
of  Omar,  and  this  fortress  is  the  site  of 
th<?  present  Turkish  garrison,  from 
which  we  could  get  the  best  view  of 
the  inclosure 

32.  The  chief  captain  immediately 
started  with  his  troops — soldiers  and 
cmturi-ins,  more  than  one,  with  their 
Ample  complement  cf  laert— and  this 


had  the  effect  to  make  them  cease  the 
beating,  which  must  shortly  have  re- 
sulted in  his  death.  So  it  occurs, 
strangely  enough,  that  the  Roman 
(Gentile)  power  comes  to  the  rescue  of 
the  great  Apostle  of  the  Gentiles, 
against  the  mad  hostility  of  the  chosen 
people. 

33.  The  mob  had  desisted  at  the  ap- 
pearance of  the  military  corps,  and  the 
chief  captain  coming  near,  arrested  him, 
upon  the  presumption  of  his  being  an 
offender.  His  object  was  to  put  him 
in  custody  until  the  facts  should  be  as- 
certained. He  ordered  him  to  be 
bound  with  two  chains — fastened  by 
each  arm  to  a  soldier — as  was  the  cus- 
tom— as  with  Peter,  ch.  12  :  6.  And 
demanded — made  formal  inquiry — who 
he  might  he,  and  what  he  has  done.  The 
prophecy  of  Agabus  was  here  fulfilled, 
ch.  21  :  11.  Lysias  seems  to  have 
thought  him  a  dangerous  agitator,  who 
had  recently  appeared  and  been  con- 
demned— that  Egyptian,  vs.  38. 

34.  What  a  graphic  description  of 
the  mob,  in  the  wildness  of  their  fanat- 
icism ;  all  anxious  to  accuse  him,  and 
yet  defeating  their  own  end  by  the 
noisy  furor — each  drowning  his  neigh- 
bor's outcry,  so  that  he  could  not  know 
the  certainty  for  the  tumult.  Therefore, 
he  commanded  him  to  be  led  into  the  castle, 
or  tower  of  Antonia,  where  the  garrisoa 
were  posted. 

85.  The  stairs — which  are  also  men- 


844 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  68 


a  Lnke  23 :  13. 
John  19:13. 
•h.  22:22. 


<S4<eelt.  5:36, 


36  For  the  multitude  of  the  people  followed  after, 
crying,  *Away  with  him. 

37  And  as  Paul  was  to  be  led  into-  the  castle,  h?  said 
unto  the  chief  captain,  May  I  speak  unto  thee  ?  Who 
said.  Canst  thou  speak  Greek  ? 

38  "Art  not  thou  that  Egyptian,  which  before  these 
days  madest  an  uproar,  and  leddest  out  into  the  wilderness 
four  thousand  men  that  were  murderers  ? 

39  But  Paul  said,  'I  am  a  man  which  am  a  Jew  of 
Tarsus,  a  city  in  Cilicia,  a  citizen  of  no  mean  city;  and  I 
beseech  thee,  suffer  me  to  speak  unto  the  people. 

40  And  when  he  had  given  him  license,  Paul  stood  on 
the  stairs,  and  ^  beckoned  with  the  hand  unto  the  people. 
And  when  there  was  made  a  great  silence,  he  spake  unto 

them  in  the  Hebrew  tongue,  saying, 


i^'' 


f  eh.  12:17. 


tioaed  by  Josephus,  as  leading  up  from 
the  court  of  the  temple  to  the  tower 
of  Antonia.  ^  So  it  was — literally,  it 
liappened  that  he  toas  borne — carried — 
by  the  soldiers,  (not  "by  means  of,") 
but  on  account  of  the  pressure  of  the 
crowd.  He  was  rather  lifted  by  the 
soldiers  than  led,  as  the  mob  crowded 
so  upon  them.  This  is  the  vivid  descrip- 
tion of  Luke,  who  was  an  eye  witness 
deeply  interested  in  the  scene. 

36.  For.  The  reason  is  here  more 
distinctly  stated.  The  multitude  of  the 
(Jewish)  people  ivere  following  crying, 
Away  loith  him.  How  striking  that  this 
was  also  the  cry  of  the  Jewish  popu- 
lace urging  the  crucifixion  of  our  Lord, 
•which  Paul  very  probably  may  have 
heard,  or  even  joined  in,  some  thirty 
years  before.  Luke  23  :  18 ;  John 
19:15. 

37.  Paul  now  having  reached  the 
platform,  asks  permission  of  the  chief- 
captain  to  speak.  Though  bruised  and 
bound,  he  would  yet  give  his  testimony 
for  Christ  in  the  hearing  of  his  mad 
and  deluded  countrymen.  Is  it  per- 
mitted me  to  speak  unto  thee — and  he 
said,  Dost  thou  know  in  Greek?  Are 
you  acquainted  with  Greek,  so  as  to 
understand  and  speak  it?  The  Roman 
officer  was  surprised  to  hear  him  talk 
to  him  in  Greek. 

38.  Art  not  thou.  Rather.  Thou  art  not 
then  (as  I  had  supposed,)  that  Egyptian, 
£;c,     Such  a  seditionist  had  appeared 


not  long  before,  threatening  to  over- 
throw the  Roman  government.  He  ia 
mentioned  by  Josephus  as  having  col- 
lected at  length  as  many  as  thirty 
thousand  to  his  standard,  (though  else- 
where four  hundred  only  are  named  aa 
from  the  desert;)  he  leads  them  to  the 
Mount  of  Olives,  where  he  promised 
them  that  they  should  see  the  walls 
demolished  by  a  miracle.  T[  Uproar — ■ 
rather,  ivas  stirring  up  sedition  and  lead~ 
ing  out  into  the  wilderness  the  four 
thousand  men  of  the  assassins  (called 
sicarii,  because  they  wore  a  short 
sword  or  dagger  in  their  girdle,  called 
sica.)  The  different  numbers  as  given 
by  Josephus  and  Luke,  represent  the 
adherents  of  this  man  at  different  stages 
of  his  progress.  They  were  routed 
and  scattered  by  Felix. 

39.  Paul  calmly  explained  who  he 
was,  and  how  he  would  naturally  speak 
Greek — as  being  not  an  Egyptian,  but 
a  Jeiv  of  Tarsus,  a  citizen  of  no  mean 
city  of  Cilicia.  Josephus  calls  Tarsus 
the  metropolis  of  Cilicia,  most  renowned 
for  its  university.  ^  Suffer  me  to  speak 
(discourse)  unto  the  people,  who  though 
infuriated,  were  still  his  kinsmen  ac- 
cording to  the  flesh.   Rom.  9 :  3. 

40.  This  is  inleed  a  sublime  spec- 
tacle. The  great  prcai^ier  of  salvation 
yearning  for  the  souls  of  his  country- 
men, yet  hotly  pursued  by  them  aa 
they  thirsted  for  his  blood.  Yet  while 
he  is  bound  and  bruised  by  their  beat- 


k.  D.  59.] 


CHAP.  XXII. 


Mfl 


CHA^PTEa    XXII. 


1  3Ien,   '  biotlircii,   aua   fathers,   hear  ye  my  defence  ««'»-t:> 
U'liich  I mahe  uow  unto  you. 

2  (And  when  they  heard  that  he  spake  in  the  Hebrew  tongue  to 
them,  they  kept  the  more  silence ;  and  he  saith,) 


mg,  he  turns  upon  them  now  under 
the  protection  of  Gentile  arms,  (their 
haughty  conquerors,)  and  offers  a 
tender  vindication  of  himself,  and  of 
his  cause  —  his  first  and  last  speech 
to  the  people  of  Israel  in  Jerusalem. 
Must  he  not  now  have  remembered 
Stephen  and  his  noble  vindication  on 
this  very  sacred  spot  more  vividly  than 
he  remembered  it  at  Athens,  on  Mars' 
Hill  ?  The  particulars  are  here  graph- 
ically given.  He  spake  urdo  them  in 
the  Ilehreio  tongue,  (dialect)  as  better 
suited  to  show  his  own  Jewish  char- 
acter, and  to  enlist  their  most  sacred 
attention.  So  long  as  he  has  life  or 
strength  he  is  eager  to  plead  with  his 
poor  deluded  countrymen,  if  yet  by 
any  means  they  might  receive  the 
Gospel  of  Jesus  Christ. 

CHAPTER    XXII. 

§  84.  Paul's  first  Defense,  viz.  be- 
fore THE  Jewish  multitude. — 
Jerusalem.     A.  D.  59.    Ch.  22  :  1. 

"We  enter  now  upon  a  series  of  pleas 
made  by  Paul  in  self-defense.  This 
defense  is  the  first  of  five  which  are 
recorded  in  successive  chapters  22-2G, 
as  made  in  diflFerent'  circumstances 
leading  to  the  close  of  the  history. 
This  may  be  considered  as  Paul's  first 
formal  vindication  of  himself  before 
his  own  people. 

1.  Men,  brethren  and  fathers.  The 
game  opening  as  Stephen  used,  (ch.  7 : 
2.)  MeUy  (who  are)  brethren  (fellow 
Israelites)  and  fathers,  such  as  the  doc- 
tors and  rulers  of  the  Sanhedrim,  who 
may  have  been  present.  He  thus  at 
the  beginning,  like  Stephen,  puts  for- 
ward his  lineal  relation  to  them  in  a 
way  to  conciliate,  and  to  show  how  his 
heart  yearned  for  his  kinsmen  accord- 
ing to  the  flesh.  Tf  My  defense.  He 
bespeaks  a  hearing  (according  to  the 


usual  form  of  address)  for  the  defente — 
(literally,  apology)  which  he  would 
now  proceed  to  make  to  them.  The 
ancient  sense  of  the  word  apology  did 
not  imply  any  acknowledgment  of 
wrong  or  mistake,  but  signified  merely 
a  vindication  or  defense. 

2.  Spake  —  rather,  was  addressing 
them.  ^  The  Hebrew  tongue — dialect. 
He  had  just  before  addres&ied  the  chief 
oificer  in  Greek,  and  he  would  have 
been  understood  in  that  tongue.  But 
he  preferred  to  use  the  Hebrew  to  show 
himself  a  Jew,  as  he  wished  to  repel 
the  charge  of  apostasy  from  the  reli- 
gion of  their  fathers.  He  goes  on, 
therefore,  to  show  his  Jewish  descent 
and  education,  and  zeal  for  the  law, 
even  to  persecuting  the  Christians  ;  his 
miraculous  conversion,  in  which  Jesua 
of  Nazareth  reveals  Himself  to  him 
with  a  threefold  Divine  testimony. 
Observe. — (1)  The  Lord  appearing 
unto  him  from  heaven,  (vss.  6-10.) 
( 2 )  The  revelation  to  Ananias,  a 
Jew,  concerning  him  from  on  high, 
(vss.  11-16.)  (3)  The  repetition  of 
the  appearing  and  command  of  the 
Lord  at  Jerusalem,  (vss.  17-21,)  all 
which  Divine  testimonies  were  fully 
sufficient,  by  their  own  law,  to  confirm 
the  facts.  Deut.  19: 15  ;  Matt.  18  :  16. 
He  further  shows  that  Ananias,  through 
whom  this  change  in  him  was  estab- 
lished, was  himself  a  devout  Jew,  (vs. 
12,)  and  had  wrought  a  miracle  upon 
his  blindness,  (vs.  13,)  and  had  also 
testified  that  Saul's  conversion  was  by 
the  God  of  their  fathers,  (vs.  14.) 
And  further,  that  it  was  through  this 
Jewish  channel,  and  from  this  Divine 
source  that  he  received  the  commission 
to  the  Gentiles,  vss.  14,  15.  The  Hebrew 
dialect,  used  by  the  Apostle,  was  prob- 
ably the  vernacular  speech  of  Judea, 
the  Aramaic,  and  not  the  pure  Hebrew, 
which  would  scarcely  have  been  mx- 


■Mi 


TJIE  ACTS  OF  THE  APOSTLES. 


[A.  D.  60. 


t  oh.  ■2^  .'39. 
L'  (;or.  il:22. 
Phil.  3:5. 
c  Oeut.  33:3. 
5  Kine-5  4:38. 
Lula>  10:89. 
ri«li.  5:34. 
e  ch.  "() :  o. 
fch.  ■11:20. 
Gal.  1:14. 
g  Ro'U.  10:  2. 
A  uh.  8:3,  and 
2():9,  10,  11. 
Phi":.  3:6. 
1  Tiai.  1 :  13. 

I  Luke  22: 66. 

ch.  4:5. 

i  ch.  9:  2,  and 

18:10-12. 


3  *'I  am  verily  a  man  ichich  am  a  Jew,  born  in  Tarsus, 
a  city  in  Cilicia,  yet  brought  up  in  this  city  "  at  the  feet 
of  ■* Gamaliel,  and  taught  ^according  to  the  perfect  manner 
of  the  law  of  the  fathers,  and  'was  zealous  toward  God, 
«as  ye  all  are  this  day. 

4  ^  And  I  persecuted  this  way  unto  the  death,  binding 
and  delivering  into  prisons  both  men  and  women. 

5  As  also  the  high  priest  doth  bear  me  witness,  and  *all 
the  estate  of  the  elders  :  ^  from  whom  also  I  received  letters 
unto  the  brethren,  and  went  to  Damascus,  to  bring  them 
which  were  there  bound  unto  Jerusalem,  for  to  be  punished. 


derstood  by  the  mixed  assembly,  na- 
tive and  foreign,  though  it  was  the 
sacred  and  learned  ton,i;ue  of  the  Jews. 
Tf  They  afforded  more  silence,  (silent  at- 
tention,) on  this  account.  The  effect 
was  as  he  intended.  Their  Jewish  in- 
terest was  excited  in  the  speaker,  and 
they  were  irresistibly  drawn  into  sym- 
pathy with  one  who,  by  his  use  of 
their  own  language,  showed  that  he 
was  one  of  them. 

3.  As  to  his  birth  and  education,  he 
shows  himself  a  thorough  Jew,  though 
of  foreign  birth.  "  /  am  indeed  a  Jew, 
horn  in  Tarsus,  but,''  &c.  The  em- 
phasis is  upon  the  1,  and  the  antith- 
esis is  between  his  foreign  birth  in 
Tarsus,  and  his  rearing  at  Jerusalem, 
and  it  might  read,  "  born  indeed,  at 
Tarsus,  but,"  &c.  Though  he  was 
bora  outside  the  Holy  Land  and  a  Hel- 
lenist, yet  he  was  reared  from  boyhood 
at  the  Holy  City,  and  could  not  be  ac- 
cused of  imbibing  foreign  prejudices 
with  his  birth.  2  Cor.  11:22;  Phil. 
3:5.  ^  In  Tarsus  of  Cilicia,  a  city  of 
the  province  of  Cilicia.  %  Brought  up 
— nurtured— reared,  at  the  feet  of  Gama- 
liel, from  about  twelve  years  of  age. 
The  teachers  were  stationed  commonly 
upon  a  platform,  so  that  the  pupils 
who  stood,  were  said  to  be  at  their  feet. 
Luke  10  :  39  ;  Deut.  33  :  3.  This  is 
without  doubt  the  Gamaliel  already 
spoken  of,  ch.  5 :  34,  whose  moderate 
counsels  prevailed  at  a  critical  mo- 
ment. \  Taught — educated — trained,  as 
a  pupil.'  See  ch.  26  :  4,  5.  ^  Accord- 
ing to  the  [accuracy)  strictness  of  the  pa- 
ternal Law — "according  to  the  exact 
fyj.-m  of   the   law   >!   our   fathers," — 


Ikza.     Ch.   24:18.     He  was  "a  He- 
brew of  the  Hebrews,"  (PhiL  3  :  5,) 
"  as  touching  the  law,  a  Pharisee."  fch. 
26  :  5. )     ^  Zealous  —  a  zealot  of  God. 
See  Gal.  1:14;  Phil.    3:6.     He  had 
acted  as  they  were  then  doing.     He 
i  had  joined  in  denouncing  Stephen  as 
an  Apostle,  and  had  regarded  his  views 
I  as   a   profanation    of    Moses  and   the 
I  temple;  and  had  even  conspired  with 
i  the  multitude  for  his  death.     "I  had 
the  same  zeal   for  God  which   ye  all 
show  this  day." 

4.  He  mentions  his  former  savage 
hostility  to  these  Gospel  views,  though 
it  was  now  the  deepest  grief  and  shame 
to  hinr.  1  Cor.  15:7-10.  The  argu- 
ment was  a  pointed  and  powerful  one. 
"I  once  thought  and  acted  on  this  sub- 
ject just  as  you  are  now  doing,  and 
should  have  continued  to  do  so  but  for 
for  what  so  miraculously  occurred,"  vs. 
6,  &c.  If  /  persecuted  this  loay — this 
party — those  of  this  way  of  religion 
and  worship,  and  that  not  moderately, 
but  to  the  very  extreme,  unto  death, 
(as  in  the  case  of  Stephen,  ch.  6:1,) 
binding  with  chains  and  delivering  into 
priso7is  both  men  and  ivomen.  It  was 
an  awful  excess  which  is  elsewhere  re- 
ferred to,  that  he  treated  thus  not  only 
men,  but  also  ivomen.  Observe. — ■ 
Paul  may  have  seen  in  his  own  mar- 
velous conversion  a  gleam  of  hope  for 
his  Jewish  brethren  and  nation,  that 
they  also  might  be  converted. 

5.  For  the  truth  of  these  important 
■facts  in  his  case,  he  now  appeals  to  the 
then  high  priest  and  chief  court,  the 
Sanhedrim  T[  Doth  bear  me  ivitness^^ 
literally,  iciimsseth — is  ray  witness,   I 


A.  D.  59.] 


CHAP    XXII. 


347 


6  And  'it  came  to  pass,  that,  as  I  made  my  journey,  leaz^/js"** 
and  was  come  nigh  unto  Damascus  about  noon,  suddenly 

there  shone  from  heaven  a  great  light  round  about  me. 

7  And  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto  me^ 
Saul,  Saul,  why  persecutest  thou  me  ? 

8  And  I  answered.  Who  art  thou.  Lord  ?     And  he  said  unto  me, 
I  am  Jesus  of  Nazareth,  whom  thou  persecutest. 

9  And  ™they  that  were  with  me  saw  indeed  the  light,  ^.%.^*-"'* 
and  were  afraid ;  but  they  heard  not  the  voice  of  him  that 

spake  to  me. 


confidently  appeal  to  him  for  the  facts. 
See  ch.  9 : 2.  It  was  probably  The- 
ophilus,  son  of  Ananias,  who  was  ap- 
pointed by  Vitellius,  the  Roman  gov- 
ernor, on  the  year  of  Paul's  conversion 
— possibh'  if  was  his  brother  Jonathan, 
who  was  removed  that  year.  He  may 
have  been  in  the  crowd  while  Paul  was 
Bpeaking,  and  possibly  was  recognized 
by  him.  ^  And  all  the  estate.  &c. — lit- 
erally, and  all  the  preshytery — that  is, 
the  Sanhedrim,  co-nsi-ting  of  elders, 
&c.  T[  From  whom — from  this  highest 
court  of  the  nation,  and  by  the  author- 
ity of  the  high  priest  himself.  They 
gave  him  letters — a  commission,  imto 
the  brefhren — the  Jews  of  Damascus, 
whom  he  here  calls  "brethren,"  or  to 
his  brother  officers,  the  rulers  of  the 
synagogues  there.  This  was  at  his 
request.  Ch.  9:2.  ^  And  went — / 
was  on  my  way,  (for  the  purpose  of) 
bringing  also  those  who  were  there  (as 
well  as  those  in  other  places,)  bound 
(in  chains,)  vnto  Jerusalem,  that  they 
might  be  punished,  by  imprisonment, 
stripes  or  death.     Ch.  8: 1,  3;  26: 11, 

G.  There  are  three  accounts  of  Paul's 
conversion — one  by  Luke,  ch.  9,  and 
besides  the  one  before  us,  that  in  ch. 
26.  {Compare.)  These  separate  accounts 
show  only  such  minor  variations  as 
would  naturally  occur  when  only  the 
substantial  facts  are  narrated.  Tf  It 
tame  to  pass — literally,  it  occurred  to  vie 
journeying — it  took  place  as  I  journeyed, 
and  approached  Damascus.  He  here 
mentions  that  it  was  about  noon,  (omit- 
ted ch.  9:  3,)  to  show  the  ineffable  glory 
that  was  so  manifest  at  noon  day  (vs. 
11,) — "a  light  above   the  brightness 


of  the  sun,"  (ch.  26 :  13.)     See  Notet, 
ch.  9 :  3. 

7.  The  ground — the  pavement — per- 
haps a  paved  road  leading  into  Damas- 
cus, or  on  the  traveled  solid  road  near 
the  city.  The  spot  where  tradition 
has  located  the  miracle  was  pointed 
out  to  us,  but  there  is  no  proof  of  the 
locality.  Y  Seard,  &c.  See  ch.  9  :  4, 
Notes. 

8.  See  Notes,  ch.  9:5.  T[  Jesus  of 
Nazareth — the  Nazarene.  In  Luke's  ac- 
count it  is,  "I  am  Jesus."  Paul  gives 
this  name  more  fully,  for  it  is  his  ob- 
ject here  to  show  that  it  was  none 
other  than  the  crucified  Nazarene  who 
thus  appeared  to  him,  and  who  thus 
proved  His  Divinity  and  the  truth  of 
His  Resurrection  and  Mission. 

9.  IViey  that  were  with  me — his  at- 
tendants, companions  and  helpers  on 
this  errand  of  persecution.  These  saw, 
indeed,  the  light — but  as  in  ch.  9  :  7, 
they  "saw  no  man."  So  in  ch.  9  :  7  it 
is  said,  "  they  heard  a  voice,"  yet  "they 
heard  not  the  voice  of  Him  that  spake,'* 
that  is,  while  they  heard  the  sound  of 
the  voice,  they  heard  nothing  intel- 
ligible, and  did  not  hear  what  was  said 
by  the  Lord.  The  revelation  was  in- 
tended for  Saul  himself.  See  vs.  14. 
There  is  not  the  slightest  contradiction 
here.  We  all  say  that  a  man's  speech 
is  not  heard,  if  he  does  not  make  him- 
self distinctlj'  audiVile ;  and  by  this  we 
mean  precisely  what  is  here  said,  tha-t 
we  hear  a  voice,  but  do  not  hear  the 

i  voice  so  as  to  recognize  and  understand 
the  speaker.  So  we  often  hear  a  voice 
in  an  adjoining  rrom,  or  behind  us  on 
the  street,  but  do  not  hear  it  definiteljj 


S48 


IHE  ACTS  OF  THE  APOSTLES- 


[A.  D.  5^. 


10  And  I  said,  What  shall  I  do,  Lord  ?  And  the  Lord  said  unto 
me,  Arise,  and  go  into  Damascus ;  and  there  it  shall  be  told  thee  of 
all  things  which  are  appointed  for  thee  to  do. 

11  And  when  I  could  not  see  for  the  glory  of  that  light,  being  led 

by  the  hand  of  them  that  were  with  me,   I  came  into 

Damascus. 
noh.9:i7.  ^'}  j^T^^  ''one  Ananias,  a  devout  man  according  to  the 

piVm.'a-T.     1^'^j  *  having  a  good  report  of  all  the  p  Jews  which  dwelt 

there, 
13  Came  unto  me,  and  stood,  and  said  unto  me,  Brother  Saul, 
receive  thy  sight.     And  the  same  hour  I  looked  up  upon  him. 


do  not  hear  the  voice  of  him  that  speaks, 
as  to  who  it  is,  or  what  he  says.  These 
attendants  saw  enough  to  satisfy  them 
of  the  miraculous  appearing,  but  were 
not  allowed  to  see  the  Person  or  hear 
His  words. 

10.  Paul  omits  the  lender  words  of 
Christ,  which  applied  only  to  his  per- 
sonal case  as  a  persecutor,  "It  is  hard 
for  thee,"  &c.  but  passes  on  to  show 
that  such  a  Divine  miraculous  revela- 
tion led  him  to  submission  and  acknow- 
ledgment of  the  Risen  Lord,  and  of 
His  claims  to  His  service.      What  shall 

1  do,  Lord?  In  ch.  9:6  it  is,  "Lord, 
what  wilt  thou  have  me  to  dD?"  \ Arise, 
&c.  In  almost  the  same  terms  as  given 
in  ch.  9  :  6,  he  was  directed  to  go  into 
the  city  of  Damascus,  near  which  he 
had  come,  and  there  he  should  receive 
fuller  directions  what  to  do — of  all 
things  which  are  (divinely)  appointed  to 
thee,  to  do.  These  things  he  should  hear 
from  Ananias,  vss.  14,  15,  16,  and  per- 
haps from  the  Lord  Himself.  Ch.  26 : 
16-18. 

11.  Could  not  see — ^literally,  did  not 
see.  He  here  states  that  he  was  blinded 
by  the  glory  of  that  light,  vs.  6,  "above 
the  brightness  of  the  sun,"  (26:  13,) 
a  sign  of  "the  glory  that  excelleth," 

2  Cor.  3  :  10.  Luke  states  that  "when 
his  eyes  were  opened  he  saw  no  man," 
that  is,  the  dazzling  light  made  him 
close  his  eyes,  and  when  he  opened 
them  again  he  saw  no  one.  Luke  also 
states  that  he  was  three  days  in  this 
blindnesa.  See  ch.  9 :  8  and  notes.  And 
we  infer  that  it  was  not  the  mere  nat- 
ural effect  of  the  dazzling  splendor, 
but  a  miraculous  blinding  during  this 


interval,  after  which  "there  fell  from 
his  eyes  as  it  had  been  scales,  and  he 
received  sight  forthwith,"  &c.  ch.  9: 
18.  So  Zacharias  was  struck  dumb 
for  a  season  for  his  unbelief.  Luke  1 : 
20.  This  was  also  given  to  Paul  prob- 
ably as  a  sign  of  the  conversion  of  the 
Jews,  "that  blindness  in  part  (for  a 
season)  has  happened  to  Israel  until 
the  fullness  of  the  Gentiles  be  come 
in  and  that  the  vail  which  is  to  this 
day  upon  the  heart  when  Moses  is  read, 
shall  be  taken  away."  2  Cor.  3  :  16. 
See  1  Tim.  1  :  13-16. 

12.  He  proceeds  now  to  show  that 
he  was  led  into  his  changed  relations 
by  means  of  one  who  was  a  devout  Jew, 
and  in  high  repute  for  his  strict  con- 
formity to  the  law.  He  omits  the  ac- 
count of  Ananias'  vision,  as  given  ch. 
9 :  10-17.  His  object  is  to  show  that 
it  was  not  only  by  the  clearest  Divine 
call,  but  also  by  most  approved  Jewish 
agency,  that  he  was  led  into  the  Chris- 
tian Church.  Hence  he  dwells  on  the 
standing  of  Ananias  as  above  all  sus- 
picion among  the  Jews  at  Damascus. 
^  Of  good  report — literally,  witnessed 
of — attested,  indorsed.  For  these  facta 
there  was  amplest  evidence  at  hand. 

13.  He  shows  further  that  Ananiaa 
came  Divinely  commissioned,  and 
wrought  a  miracle  upon  him  in  proof 
of  this.  The  narrative  of  his  commis- 
sion was  given  by  Luke,  ch.  9.  ^Brother 
Saul.  This  epiihet  showed  that  Ana- 
nias recognized  him  as  a  brother  Jew 
in  good  standing.  ^  Receive  thy  sights- 
rather,  look  up — the  same  word  as  in 
the  next  clause. 


A.  D.  69.] 


CHAP.  XXII. 


349 


14  And  be  said,  ^The  God  of  our  fathers  'hath  chosen  f^'a^'^^'-"* 
thee,  that  thou  shouldest  know  his  will,  and  ^see  *that  ^efib^'^'^''""* 
Just  One,  and  "shouldest  hear  the  voice  of  his  mouth.         is/s?'^'^'^'*'"* 

15  ""For  thou  shalt  be  bis  witness  unto  all  men  of  what  7 ^'s,;.^ ''*■*'"* 
thou  hast  seen  and  heard,  GaiS°r]L\'^^' 

16  And  now  why  tarriest  thou?  arise,  and  be  baptized,  ychii^i^and 
■and  wash  away  thy  sins,  'calling  on  the  name  of  the  lVh%-zs. 

J. (.yd  Heb.  10:22. 

•^"r^-  ach.9:U. 

17  And  ^it  came  to  pass,  that,  when  I  was  come  again  fl^:^?^^^' 
to  Jerusalem,  even  while  I  prayed  in  the  temple,  I  was  in  ^cor.ia.-a. 
a  trance 


14.  Here  he  declares  that  Ananias 
asserted  his  Divine  authority,  and  de- 
livered the  message  with  which  he  was 
sent  from  God.  Ananias  gives  the  sub- 
stance of  what  was  revealed  to  him 
about  Saul's  mission.  T[  The  God  of 
our  fathers.  "The  God  of  Abraham 
and  Isaac  and  Jacob — the  God  of  the 
Jewish  nation."  ^  Chosen  thee.  Seech. 
0 :  15.  He  is  a  chosen  vessel  unto 
me — literally,  hath  before  appointed  thee. 
See  vs.  10.  Tf  And  see  that  Just  One. 
This  vision  of  Jesus  Christ,  the  Mes- 
siah, which  was  a  mark  of  Apostleship, 
1  Cor.  9:1;  11  :  23  ;  15  :  8  ;  Gal.  1 : 
I,  11,  12.  Christ  is  called  the  Just 
One,  ch.  3:14;  7:52.  "Even  Jesus 
that  appeared  unto  thee  in  the  way  as 
thou  camest."  1"  Shouldest  hear  the 
voice.  This  was  reserved  for  Paul,  and 
not  allowed  to  his  attendants.  He  was 
to  receive  the  instructions  for  his  future 
work.  And  it  was  at  this  time,  doubt- 
less, that  he  received  from  the  Lord 
that  which  also  he  delivered  unto  the 
Corinthian  Church  about  the  institution 
of  the  Lord's  Supper.    1  Cor.  11  :  23. 

15.  His  witness  to  all  men — (without 
distinction  of  race  or  class,)  Rom.  1  : 
14:  Col.  1: 16-23.  "  To  bear  my  name 
before  the  Gentiles  and  kings,  and  the 
children  of  Israel,"  ch.  9  :  15.  He 
was  thus  miraculously  made  a  witness 
of  Christ's  resurrection,  (as  to  the  fact,) 
and  this  was  one  essential  requisite  in 
an  Apostle ;  this  great  fact  the  Apos- 
tles   were    to   testify   as  the    conclu- 

ive  proof  and  Divine  seal  of  Christ's 

work.  See  ch.  1 :  8,  22  ;  10 :  39  :  18  :  31. 

1  Seen  and  heard.     Ch.  9  :  27  ;  26  :  16. 

All  that  was  revealed  to  him  by  Christ, 

30 


and  what  he  also  saw  of  Him  as  the 
risen  Lord,  as  well  as  what  should  soon 
be  further  revealed  to  him,  (vss.  18-21,) 
as  regards  his  special  commission  to 
the  Gentiles,  &c. 

16.  He  here  shows  that  he  was  for- 
mally received  into  the  Christian 
Church  by  Ananias,  and  was  baptized. 
^  Why  tarriest  thou  9 — words  of  encour- 
agement, showing  to  him  also  his  imme- 
diate duty  and  privilege  ;  and  this  was 
by  one  who  acted  under  commission 
from  the  God  of  their  fathers,  and 
proved  that  commission  to  him  by  a 
miracle — removing  the  blindness  which 
had  been  miraculously  visited  upon 
him.  ^ Arise — lit,  stand  up  and  be 
baptized.  This  implies  that  he  was 
baptized  standing  up,  and  baptized  on 
the  spot.  ^  Wash  away — get  thy  sins 
washed  away.  This  does  not  refer  to 
the  baptism,  but  to  that  which  the 
baptizing  with  water  signified  —  the 
cleansing  from  sin,  which  he  was  ex- 
horted to  get,  in  the  way  of  calling 
upon  the  name  of  the  Lord  (Jesus) — ac- 
knowledging and  receiving  Him,  and 
waiting  upon  Him  in  daily  and  hearty 
confession  of  His  name,  whom  he  had 
before  despised  and  persecuted.  Ob- 
serve.— Baptism  was  not  regenera- 
tion, but  came  after  regeneration,  as  a 
privilege  of  the  renewed  man — and  in 
such  case  the  ordinance  is  spoken  of 
as  connected  with  prayer  and  sanctifi- 
cation. 

17,  18.  Now  the  Apostle  ventu/es  to 
speak  of  his  special  commission  to  the 
Gentiles — that  it  was  not  at  Damascus, 
a  foreign  city,  but  at  Jerusalem,  the 
Holy  City,    and  while   he   prayed   in 


350 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  5&. 


ers.  U. 

dHatt.  10  11 


vs.  4. 
ch.  8 : 3 
/  Matt.  10 :  17 


18  And  *'saw  him  saying  unto  me,  *Make  haste,  and 
get  thee  quickly  out  of  Jerusalem :  for  they  will  not 
receive  thy  testimony  concerning  me. 

19  And  I  said,  Lord,  ^  they  know  that  I  imprisoned  and 
'  beat  in  every  synagogue  them  that  believed  on  thee : 


the  temple,  that  such  a  revelation 
came  to  him  from  God,  clearly  defining 
his  commission  as  an  Apostle  to  the 
Gentiles.  This  visit  was  probably  his 
first  visit  to  Jerusalem,  three  years 
after  his  conversion.  Gal.  1:18,  23. 
All  the  circumstances  agree  well  with 
that  occasion.  He  remained  but  fifteen 
days,  and  here  he  tells  us  that  he  left 
the  city  by  revelation,  vs.  18.  Paul 
here  shows  that  his  conversion  did  not 
cut  him  off  from  the  religion  of  his 
fathers,  nor  from  the  worship  of  the 
temple ;  and  that  therefore  he  was  not, 
as  they  charged,  an  apostate  from  the 
Jewish  Church.  He  took  no  one  step 
but  by  Divine  direction,  and  as  he  was 
in  the  way  of  his  accustomed  worship 
in  the  temple.  This  is  more  fully 
related,  ch.  9  :  20-29.  ^  Trance— 
ecstacy.  Some  understand  this  as 
the  same  which  is  referred  to,  2  Cor. 
12  :  9,  but  without  good  ground. 
TT  Saw  Him — the  same  person  as  be- 
fore— the  Lord  Jesus.  Paul  had  mean- 
while been  three  years  in  Arabia,  going 
in  and  out  of  Damascus,  and  now  at 
length  was  waylaid  by  the  Jews,  who 
plotted  to  destroy  him.  On  this  ac- 
count the  Christian  disciples  had  let 
him  down  in  a  basket,  by  the  walls,  so 
that  he  escaped  to  Jerusalem.  There 
also  he  met  with  similar  hostility,  and 
was  escorted  by  the  brethren  to  Ce- 
sarea,  on  the  way  to  Tarsus,  ch.  9  : 
29,  30.  See  Gal.  ch.  1.  ^  Get  thee 
quickly.  Here  he  informs  us  that  he 
left  Jerusalem  by  Divine  dii'ection. 
And  hence  it  appears  that  his  commis- 
sion to  the  Gentiles  is  specially  given 
on  the  basis  of  his  rejection  by  the 
Jews,  vs.  21.  \  They  will  not  receive.  \ 
Tliough  he  was  to  bear  witness  of  | 
Christ's  name  before  the  children  of  I 
Israel  as  well  as  the  Gentiles,  (ch.  9  ; 
15,)  it  was  here  announced  to  him  | 
that  the  Jews  would  not  rece've  his  i 
wit»(^s3.  and  that  hence  he  mus*  urn  to  I 


the  Gentiles,  ch.  9  :  29.  He  had  now 
to  flee  lest  they  should  take  his  life ; 
and  though  he  was  not  to  cease  labor- 
ing for  the  Jews,  he  was  to  be  tha 
Apostle  to  the  Gentiles,  and  must  not 
tarry  in  Jerusalem,  but  go  to  the  ends 
of  the  earth. 

19.  He  now  shows  by  his  reply  that 
it  was  his  own  cherished  plan  to  labor 
in  Jerusalem,  that  he  might  prove  there 
the  reality  of  his  conversion,  and 
preach  the  faith  which  once  he  de- 
stroyed, so  that  they  should  glorify  God 
in  him,  (Gal.  1  :  23,  24,)  and*  so  that 
he  should  undo  as  far  as  he  could  the 
mischief  of  his  persecuting  career. 
They  who  were  now  persecuting  him 
for  preaching  to  the  Gentiles  ought  to 
see  plainly  that  he  uid  not  go  to  the  Gen- 
tiles of  his  own  choice,  but  only  after 
his  expressed  wish  to  the  contrary  was 
overruled  by  the  Jewish  opposition  and 
by  the  Divine  command.  Surely  these 
plain  facts  of  the  case  in  his  defense 
ought  to  have  restrained  their  vio- 
lence, Tf  Lord,  they  know.  The  Jews 
(just  spoken  of)  in  Jerusalem.  So 
Ananias  had  objected  to  the  Divine 
direction,  ch.  9  :  13,  So  also  Moses, 
(Exod.  4  :  10,)  and  Jeremiah,  (Jer. 
1:6,)  lit. — They  themselves  know.  He 
could  not  but  think  that  his  testi- 
mony now  as  a  converted  foe  would  be 
powerful,  and  he  longed  to  occupy  this 
field  of  labor,  among  those  who  knew 
well  what  a  malignant  enemy  of  Christ 
and  the  Christians  he  had  been.  ^  That 
I  loas  imprisoniny  and  beaiiny,  (skin- 
ning, and  flaying  with  the  scourge, )  in 
every  synagoyue — lit.,  through  the  syna- 
gogues.  Searching  thoroughly  among 
the  synagogues  for  the  believers— dis- 
ciples. "I  punished  them  (by  scourg- 
ing )  oft  in  every  synagogue,"  ch.  20  : 
11,  "being  exceedingly  mad  against 
them."  ^  Them  that  believed  on  thee^ 
the  Christians.  This  narrative  hero 
boldly  uttered  would  be  also  a  puUlJa 


k.  D.  59.] 


CHAP.  XXII. 


Ui 


20  «And  'when  the  blood  of  thy  martyr  Stephen  was  jf^ukl'u.-. 
shed,  I  also  was  standing  by,  and  ''consenting  unto  his  eoJ 
death,  and  kept  the  raiment  of  them  that  slew  him. 


«:1. 
Eom.  1  :32. 
ich.  9: 15.  and 
13  :  -i.  4(i,  47,  an! 

21  And  he  said  unto  me,  Depart :  »for  I  will  send  thee  Rom-'iTs'/'an"' 
far  hence  unto  the  Gentiles.  11:13,  aadi5: 


22  And  they  gave  him  audience  unto  this  word,  and 


Gal.  1 :  15,  16, 


then  lifted  up  their  voices,  and  said,  ^  Away  with  such  a  f'^\in.2:^^; 
fellow  from  the  earth:  for  it  is  not  fit  that 'he  should  ^J^"2iV36!" 

liyg  ich.  25:24." 


recantation,  and  an  open  repudiation 
of  bis  past  course,  here  in  the  city 
where  he  received  his  letters,  and  be- 
fore the  officers  and  court  from  whom 
he  received  them. 

20.  Paul  further  refers  to  that  par- 
ticular instance  of  his  persecuting 
zeal  which  also  is  recorded  of  him  by 
the  Holy  Ghost,  ch.  8 :  3.  .TT  Thy  mar- 
tyr. The  word  martyr  is  the  same  in 
Greek,  and  means  ^fitness,  as  in  vs.  15. 
But  as  they  who  publicly  witnessed 
for  Christ  most  commonly  suifered 
death  for  his  sake,  in  the  early  history 
of  the  Church,  this  word  came  to  mean, 
also,  one  who  seals  his  public  witness 
with  his  blood.  Hence  fhis  secondary 
sense  of  the  term,  which  is  now  the 
common  one.  See  Rev.  17  :  6.  T[  Was 
shed — was  poured  out.  Though  he  died 
by  stoning,  doubtless  it  was  a  most 
bloody  death  ;  and  Paul  retained  the 
vivid  recollection  of  it,  as  a  scene  of 
blood.  ^  /  also — /  myself,  also,  or, 
even  I  myself — as  the  Jews  at  Jerusalem 
very  well  know,  ivas  standing  by,  or 
standing  over.  Same  term  as  is  used 
in  vs.  13,  and  once  rendered  "assault- 
ed,'^ also,  '■'■came  upon"  with  hostile 
intent.  Ch,  17  :  5;  Luke  20  :  1 ;  21  : 
34;  ch.4:l;  6:12;  12:7;  1  Thess.  5  : 
3.  /  also  was  setting  upon  {him)  and 
consenting  to  his  death — concurring  [with 
them)  in  his  death.  The  same  word  is 
used  by  Luke,  ch.  8  :  1.  \  Kept  the 
raiment,  &c.  "  The  witnesses" — those 
who  were  informants  and  accusers  in 
the  case,  and  whose  duty  by  the  law  it 
was  to  throw  the  first  stone — "  laid 
down  their  clothes  at  a  young  man's 
feet  whose  name  was  Saul,"  ch.  7  :  58. 
These  were  the  upper  garments,  which 
they  threw  off  so  a»  to  be  unincum- 


bered for  stoning  him.  Observe. — (1  ^ 
How  little  confidence  can  we  have  in 
our  own  plans,  based  on  common  rea- 
soning. It  is  God's  command  which 
must  guide  us.  (2)  When  we  are 
strong  in  our  own  calculations,  then 
.  are  we  weak. 

21.  The  answer  which  Paul  received 
from  the  Lord  Jesus  is  now  given,  as 
his  warrant  and  motive  for  the  Gentile 
mission  against  his  own  plan  and  incli- 
nation. It  was  not  that  he  loved  the 
Jews  less  than  the  Gentiles,  or  had 
abated  his  interest  in  them  at  all,  but 
that  he  received  an  absolute  Divine 
command.  ^  Depart — proceed — jour- 
ney, as  commanded,  vs.  18.  There  was 
no  reasoning,  only  the  Divine  mandate 
unqualified.  The  only  explanation  is  the 
Divine  will.  ^  For  I.  I  is  here  em- 
phatic. This  is  enough ;  /(the  Lord) 
will  send  thee  out  (as  an  Apostle.)  This 
was  fulfilled  by  the  commission  of  the 
Holy  Ghost  through  the  Church  at  An- 
tioch,  ch.  13  :  2  ;  3  :  9.  He  departed 
to  Syria  and  Cilicia,  according  to  the 
plan  of  God,  through  the  agency  of  the 
brethren,  ch.  9 :  30,  and  led  by  a  plain 
providence,  ch.  9  :  29  ;  see  Gal.  1  :  21. 
Observe. — God  executeth  His  decrees 
thus  in  the  works  of  providence  ;  which 
are  His  most  holy,  wise  and  powerful, 
preserving  and  governing  all  his  crea- 
tures and  all  their  actions.  T[  Unto  the 
Gentiles,  ch.  13:3  to  14  :  28  ;  15  :  36 
to  18  :  28 ;  19  :  1  to  the  end.  Rom.  1  : 
5;  11 :  13,  &c.     See  references. 

22.  Though  up  to  this  moment  they 
had  listened  calmly,  yet  now  he  had 
come  to  a  point  bej'ond  which  they 
could  net  endure.  The  national  prid« 
of  the  Jews,  as  God's  chosen  people, 
and  their  blind  rage  at  the  doctrine  of 


352 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  59. 


23  And  as  they  cried  out,  and  cast  off  thei.'  clothes,  and  threw  dust 
into  the  air, 

24  The  chief  captain  commanded  him  to  be  brought  into  the  castle, 
and  bade  that  he  should  be  examined  by  scourging ;  that  he  migh* 
know  wherefore  they  cried  so  against  him. 

25  And  as  they  bound  him  with  thongs,  Paul  said  unto 
r».c*  16:37.      ^jjg  ccnturiou  that  stood  by,  ™Is  it  lawful  for  you  to  scourge 
a  man  that  is  a  Roman,  and  uncondemned  ? 

to  shake  off  the  very  dust  of  contact 
with  such  a  fellow.  IT  Threw  dust  into 
the  air,  as  an  expression  of  their  wild 
and  furious  rage,  like  a  bull  driven  to 
frenzy.  This  is  a  gesture  of  heated 
passion,  whioh  agrees  with  the  Oriental 
custom  at  this  day. 

24.  This  fearful  outbreak  called  for 
the  interference  of  the  chief  captain, 
or  tribune  of  the  Romans,  before  spo- 
ken of,  (vss.  31,  83.)  He  could  not 
understand  the  language  of  the  Apos- 
tle, and  therefore  supposing  that  some 
heinous  offense  had  been  committed, 
resorted  to  the  military  practice  of  the 
Romans  and  other  heathen  nations,  to 
extort  a  confession  from  the  accused 
by  scourging^  (  scourges^ )  or  beating 
with  rods  until  he  should  confess.  We 
must  remember  that  this  officer  was 
leading  Paul  into  the  castle,  bound 
with  chains,  when  he  asked  leave  to 
make  his  defense  to  the  crowd  on  the 
stairs.  His  object  in  taking  him  into 
the  castle  had  been  to  ascertain  some- 
thing of  the  facts,  vs.  34,  Wherefore, 
(for  what  accusation,)  or  legal  charge, 
same  word  as  Matt.  27  :  37  ;  Mark  15  : 
26,  they  cried  so  against  him — so  cried 
him  down — with  violent  outcries. 

25.  As  they  bound  him — rather,  as 
they  stretched  him  forward  with  the 
thongs,  drawing  him  up  to  the  whipping 
post  in  such  a  leaning  posture  as  to 
receive  the  fullest  force  of  the  stripes 
upon  his  back.  The  mode  of  scourg- 
ing was  first  to  bind  both  the  wrists  to 
a  column  of  wood,  a  cubit  and  a  half 
high,  so  that  the  body  should  lean  for- 
ward. Paul  now  asserts  his  right  aa 
a  Roman  citizen,  claiming  protection  of 
the  law.  The  centurion  that  stood  by,  waa 
stationed  there  to  superintend  the  pun- 
ishment, see  Luke  23 :  47.  '^  Is  it  lanful. 
By  the  Porcian  and  Sempronian  laws  « 


admitting  the  Gentiles  to  an  equality 
with  themselves  before  God, could  not  be 
suppressed.  They  continued  to  hear  him 
until  he  came  to  this  word — this  statement 
— namely,  of  his  Divine  mission  to  the 
Gentiles ;  but  this,  his  testimony  con- 
cerning Christ,  they  would  not  receive, 
vs.  18.  So  vain  would  it  have  been 
for  him  to  labor  at  Jerusalem,  as  he  had 
desired,  (vs.  18  :  19.)  Observe. — So 
false  are  our  calculations  about  influ- 
ence and  success  on  grounds  of  per- 
sonal position  and  relation.  ^  And 
(then)  lifted  up  their  voices,  as  in  the 
case  of  the  Master  Himself,  saying, 
"away  with  him."  Luke  23  :  28. 
OJf  with  him — make  way  with  him, 
see  ch.  21  :  36.  The  word  means 
to  remove  (as  by  death.)  ^  Such  a 
felloio — literally,  the  one  ivho  is  such, 
(as  he,)  from  the  earth.  They  aimed 
at  nothing  short  of  his  death^br  it  is 
not  (was  not)  Jit  that  he  should  live — 
that  is,  he  ought  to  have  been  put  to 
death  long  ago ;  and  he  should  not 
have  been  taken  out  of  our  hands,  (ch. 
21  :  32,)  when  we  sought  to  kill  him. 
They  judged  him  as  they  had  judged 
Stephen  before,  of  speaking  against 
Moses  and  the  temple,  by  preaching 
such  a  doctrine  of  the  universal  exten- 
sion of  the  Gospel,  so  contrary  to  their 
exclusive  ideas  of  the  ancient  cove- 
nant. "Israelites  who  deny  the  law 
and  the  covenant,  are  legally  condemn- 
ed to  death." 

23.  The  rage  of  the  crowd  was  ex- 
pressed by  violent  yelling,  hooting,  and 
casting  off  their  clothes,  which  may 
mean  either  tossing  up  their  garments 
in  token  of  rage,  or  iirowing  down 
their  upper  garments  as  men  take  off 
their  coat,  in  a  rage,  to  show  that  they 
are  ready  for  violence.  Or  it  may 
have  been  a  shaking  of  the  garmenta. 


A.  D.  59.] 


CHAP.  XXII. 


353 


26  When  the  centurion  heard  that,  he  went  and  told  the  chief 
captain,  saying,  Take  heed  what  thou  doest :  for  this  man  is  a  Roman. 

'27  Then  the  chief  captain  came,  and  said  unto  him,  Tell  me,  art 
thou  a  Roman  ?     He  said,  Yea. 

28  And  the  chief  captain  answered,  With  a  great  sum  obtained  I 
this  freedom.     And  Paul  said.  But  I  was/ree  born. 

29  Then   straightway  they  departed   from   him  which 

should  have  1|  examined  him:  and  the  chief  captain  also  ^/J^']'""^"'^ 
was  afraid,  after  he  knew  that  he  was  a  Roman,  and  because 
he  had  bound  him. 


Roman  citizen  was  exempt  from  stripes, 
even  though  he  was  condemned.  Yet 
under  the  .Tewish  law,  Paul  had  receiv- 
ed from  the  Jews,  on  five  occasions, 
thirty-nine  stripes.  2  Cor.  11  :  24. 
And  even  in  Rome  the  Jews  were  some- 
times allowed  by  the  Emperors  to  put 
certain  of  their  judicial  laws  in  execu- 
tion among  themselves.  T[  For  you — 
the  Roman  officers,  who  ought  to  exe- 
cute the  Roman  law  and  protect  Ro- 
man citizens,  ch.  IG:  37. 

26.  This  question  which  implied  that 
Paul  was  a  Roman,  iilarmed  the  centu- 
rion, who  went  at  once  to  the  tribune 
or  ethnarch,  under  whom  he  acted,  and 
told  (reported  to)  him  saying,  Take 
heed  (see)  ichat  you  are  about  to  do,  for 
this  man  w  a  Roman — has  tlie  rights  of 
Roman  citizenship,  (seech.  IG:  37,  38,) 
which  forbid  his  being  scourged,  and 
make  it  a  penal  oiFense. 

27.  This  message  at  once  brought 
the  chief  captain  to  Paul  with  an 
earnest  inquiry  into  the  facts  oi  his 
alleged  citizenship,  for  possibly  he  had 
laid  himself  open  to  a  criminal  accusa- 
tion for  binding  a  Roman  citizen  to  the 
whipping-post,  vs.  29.  ^  Tell  me  (lit.) 
if  thou  art  a  Roman.  He,  doubtless, 
asked  this  in  surprise  as  well  as  for 
information.  He  at  once  felt  it  to  be 
so  important  a  matter,  that  he  would 
be  immediately  assured  of  the  fact 
from  the  Apostle  himself. 

28.  The  chief  captain  wonders  how 
a  poor  man  like  Paul  could  have  pro- 
cured this  right  which  he  himself  had 
obtained  only  at  great  cost.  ^  With — 
for  a  great  sum.  In  the  reign  of 
Claudius,  this  title  was  sold,  by  his 
wife  especially,  at  first  for  a  great  sum 

30* 


;  and  afterwards,  indeed,  for  a  "broken 
I  potsherd."    \  This  freedom — thiscitizen- 
j  ship.     ^  But  I — emphatic — in  contrast 
with  the  former  "I."    ^  Was  free  born — 
j  u-as    also  horn  such  —  (i.  e.    a  Roman, 
I  which  is  even  better  than  to  have  it  by 
I  purchase.)     It  is  plain  that  his  being 
I  a  native  of  Tarsus,  did  not  secure  to 
him   the  right  of   Roman   citizenship, 
though  that  city  was  exempt  from  taxa- 
I  tion  and  was  allowed  its  own  laws.   Paul 
!  had  declared  that  he  was  born  at  Tar- 
sus, ch.  21  :  39 ;  22  :  3,  and  the  chief 
captain  had,  nevertheless,  ordered  him 
j  to  be   scourged,   which   he  would  not 
I  have  dared  to  do,  had  he  understood 
i  him  to  be  a  Roman  citizen.     This  right 
i  then  must  have  descended  to  him  from 
i  his  father  or  some  ancestor,  who  ob- 
tained it  by  purchase  or  as  a  reward 
for  service  rendered  to  the  state.    (Sea 
ch.   16:37,  Notes.)     Here,  as  at  Phi- 
lippi,  we  see  the  Apostle  not  immedi- 
ately putting  forward  this  claim,  but 
only  when  it  seemed  necessary  to  save 
him  from  summary  violence,  and  then 
using  it  rather  just  when  it  might  serve 
the  most  important  advantage  of   the 
cause,  and  work  for  its  greatest  proteo 
tion  and  respect. 

29.  This   declaration    of   Paul    had 
the  effect  to  stny  all  proceedings  against 
him.     The  soldiers  themselves  who  were 
about  to  examine  him  (by  torture,)  stood 
off,  knowing  the  risk  they  ran  of  suf- 
fering severe  penalties  for  thus  treating 
a  Roman  citizen.     And  the  chiif  ap- 
I  tain,   indeed,  teas  afraid — having  asccr- 
\  tained  that  he  is  a  Roman,  aird  because 
i  he  had  bound  him — that  is,  with  a  view 
i  to  scourging,  (vs.  25,)  which  was  con- 
'  triiry  to  the  law,  or  because  he  had  put 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  5S 


30  Oq  the  morrow,  because  he  would  have  known  the  certainty 
wherefore  he  was  accused  of  the  Jews,  he  loosed  him  from  his  bands, 
and  commanded  the  chief  priests  and  all  their  council  to  appear,  and 
broui^ht  Paul  down,  and  set  him  before  them. 


him  in  custody,  ch.  21 :  33.  He  began 
to  tremble  for  what  he  had  done,  now 
that  he  found  out  that  the  prisoner 
could  stand  upon  his  right's.  He  began 
to  fear  the  difficulties  which  he  might  I 
be  involved  in,  yet  he  did  not  immedi- 
ately release  him,  but  rather  sought 
to  justify  his  course  so  far  as  to  bring 
him  on  the  morrow  (loosed)  before  the 
Sanhedrim.  Bengel  remariis  that  a 
stronger  reason  for  his  fear  was,  that 
Paul  was  a  servant  of  God. 

30.  It  is  plain  that  the  chief  captain 
had,  also,  fears  from  the  popular  side — 
lest  if  he  at  once  should  set  him  free, 
he  might  raise  a  more  violent  tumult. 
Therefore  we  find  him  making  a  move- 
ment toward  a  Jewish  trial,  so  as  to 
conciliate  the  Jewish  hostility.  Oii  the 
morrow,  wishing  to  knoiv  the  certainty. 
This  is  the  third  time  his  perplexity  is 
noticed,  vs.  24,  ch.  21:34, — the  tohy 
(as  to  the  reason  why)  he  is  accused  by 
the  Jews — what  charge  they  have  against 
him — he  loosed  him  from  the  bonds  (so 
that  he  should  not  appear  before  the 
Sanhedrim  as  his  prisoner,)  for  the 
time,  at  least,  for  in  ch.  23 :  18,  he  is 
again  spoken  of  as  a  prisoner.  See  ch. 
24 :  27;  26  :  29,  *lCommanded.  He  sum- 
moned the  Supreme  Jewish  Court,  (the 
Sanhedrim,)  so  entirely  was  the  nation 
subject  to  the  Romans,  and  reduced  to 
such  abject  dependence.  This  court 
is  here  spoken  of  as  the  chief  priests 
(the  highest  class,)  and  the  whole  San- 
hedrim of  them.  Latest  editions  read 
without  the  pronoun  "o/  them."  The 
court  having  assembled  at  his  sum- 
mons, he  brought  Paul  down  from  the 
castle  prison  in  the  tower  of  Antonia, 
to  the  place  where  the  court  sat,  and 
get  him  up — placed  him  on  trial  before 
i-hem.  This  was  formerly  in  the  inner 
temple,  in  the  chamber  Gazith,  but 
afterwards  in  a  room  on  Zion,  near  the 
bridge  that  crossed  the  Tyropeon  and 
aonnected  the  temple  with  Zion.  Now 
they  seem  to  ha^e  been  summoned  in 


the  outer  court,  ch.  28:10.  Thus  it 
occurred  that  the  chief  captain  and  his 
soldiers  who  were  with  him  as  a  guard 
of  the  prisoner,  could  enter  the  court 
room,  as  they  could  not  have  done  if 
it  had  been  in  the  temple  apartments. 
Thus  the  Roman  offiser  is  willing  to 
shift  the  responsibility  upon  the  Jewish 
rulers,  while  by  this  providential  order- 
ing Paul  is  brought  to  make  his  defense 
before  his  own  National  Tribunal,  and 
thus  to  vindicate  the  truth  of  Christ 
and  His  Gospel  before  the  stubborn 
Jews,  while  he  is  under  protection  of 
the  Gentiles. 

CHAPTER    XXIII. 
^  35.     Paul's  second  Defense — viz. 

BEFORE      THE      JewISH      SaNHEDRIM. 

Jerusasalem.  A.  D.  59.   Ch.  23:1-10. 

Paul  is  now  put  upon  his  defense  be- 
fore the  Supreme  Court  of  his  own  na- 
tion, as  Jesus  and  Stephen  had  been.  He 
must  have  remembered  the  time  when 
the  latter  was  making  that  great  argu- 
ment, in  which  he  preached  this  very 
doctrine  of  a  world-wide  Gospel  before 
fliis  persecuting  court.  Then  Paul  was 
himself  either  a  member,  or  at  least  a 
commissioner  of  the  Sanhedrim,  and 
was  taking  the  same  ?/Zi;m-Jewish  view- 
which  now  his  relentless  enemies  are 
taking.  Then  he  was  intent  on  the 
death  of  all  who  held  the  doctrine 
which  he  himself  now  preaches,  and 
for  which  they  are  hunting  him  down 
to  the  death.  Providence  is  leading 
him  on  as  the  great  Apostle  to  the  Gen- 
tiles. The  steps  are  taking  which 
shall  land  him  as  a  prisoner  at  Rome. 
But  he  must  now  make  his  final  appeal 
to  the  Jewish  nation,  before  their  high- 
est tribunal.  The  last  time  he  had  to 
do  with  this  council,  he  was  receiving 
a  commission  from  them  to  persecute 
the  Christians  unto  the  death,  ch.  7  : 
1.  This  Gospel  of  Christ  Avas  now  to 
be  publicly  and  officially  rejected  a| 


A.  D.  59. 


CHAP.  xxm. 


86J 


CHAPTER    XXIII. 

1  And  Paul,  earnestly  beholding  the  council,  said,  Men  aeh.24:i«. 
anc?  brethren,  'I  have  lived  in  all  good  conscience  before  2Cor:i;i2, mj 
God  until  this  day.  '  2Tim.i:3. 

2  And  the  high  priest  Ananias  commanded  them  that  fiK^gJ 22:24. 
stood  by  him  ^to  smite  him  on  the  moutb.  john^iefk 


his  hands  by  the  highest  authorities  of 
the  Jewish  Church,  as  it  had  been  at 
the  hand  of  Christ  himself.  And  as  in 
Asia  Minor  he  had  "  begun  at  Jerusa- 
lem"— preaching  in  the  synagogues  and 
making  the  offer  first  to  the  Jews,  and 
only  when  it  was  rejected  by  them 
turning  to  the  Gentiles — so  now,  most 
formally  and  openly  and  officially,  at 
head-quarters,  he  is  to  give  his  testi- 
mony and  utter  his  vindication  ;  and 
only  then  to  go  up  to  the  great  centre 
and  seat  of  the  heathen  world,  as  a 
prisoner,  at  the  instance  of  the  Jewish 
nation,  and  as  an  appellant  for  the 
protection  of  the  Gentiles,  to  whom  he 
•would  carry  the  Gospel  of  Christ. 
How  wonderful  are  the  ways  of  God  ! 
1.  Earnestly  beholding.  Having  fixed 
his  eyes  intently  on  the  council,  ex- 
pressing thus  his  freedom,  boldness,  and 
calmness,  as  well  as  his  good  conscience, 
he  seemed  to  challenge  his  enemies  to 
contradict  what  he  now  had  to  say. 
^  Men  (who  are)  brethren — address- 
ing them  as  equals,  in  general  terms, 
and  conciliatory — whereas  on  the  day 
previous  he  had  addressed  the  assem- 
bly as  men,  brethren,  and  fathers.  Here 
he  is  defining  his  position  as  a  Jew, 
and  showing  his  relation  to  God  and 
the  theocracy.  They  accuse  him  of 
acting  in  disobedience  to  the  Mosaic 
institutions.  He  claims  to  have  lived 
(as  a  citizen  of  the  Hebrew  common- 
wealth) in  all  good  conscience  before 
God  (to  God)  until  this  day.  The  verb 
is  that  which  is  used  by  Paul  in  Phil. 
1:  27,  and  is  there  rendered,  ^^  Let 
your  conversation  be'' — more  exactly, 
let  your  citizenship  be.  It  is  kindred 
to  our  term  politics,  and  refers  to  the 
performance  of  ones  duties  as  a  citi- 
sten.  His  claim  is,  literally,  /  have 
conducted  myself  as  a  citizen  in  all  good 
comcim^e  to  God.     So  he  chiims  in  2 


Tim.  1 :  3,  jvith  reference  also  to  his 
forefathers,  as  here  in  vs.  G.  This 
claim,  however,  is  merely  in  reference 
to  men ;  and  as  a  Jewish  citizen  he 
properly  insists  upon  it  before  the  high 
court  of  the  nation,  that  he  was 
chargeable  with  no  violation  of  his  duties 
as  a  member  of  that  commonwealth, 
and  under  the  jurisdiction  of  that 
court.  Before  God  he  acknowledges 
the  great  guiltiness  of  his  past  course. 
1  Cor.  15:  9;  1  Tim.  1:  13,  16.  His 
claim  of  conscientiousness,  however,  he 
constantly  maintains,  in  respect  to  the 
law  and  tribunals  of  his  nation.  Ch. 
24:  14,  15,  16;  ch.  26:  5,  6,  7.  And 
he  insists  that  while  before  his  conver- 
sion he  lived  accoiding  to  the  strait- 
est  sect  of  the  Jewish  religion,  so, 
since  his  conversion — until  this  day — 
he  had  lived  in  obedience  to  the  true 
spirit  of  the  Mosaic  institutions,  and 
exercised  himself  to  have  always  a 
conscience  void  of  offense  toward  God 
and  toward  man. 

2.  The  high  priest.  Ananias  is  so 
called  by  Luke,  without  any  qualifica- 
tion, Annas  was  so  called,  ch.  4  :  6, 
while  Caiaphas  exercised  the  office. 
Yet  in  view  of  what  Paul  says,  vs.  5, 
it  might  seem  that  there  was  some 
ground  of  uncertainty  in  the  title  of 
Ananias  to  the  office.  This  would  agree 
with  all  that  we  know  about  the  ut- 
ter irregularity  with  which  the  high 
priesthood  was  shifted  from  one  to  an- 
other by  the  Roman  authorities  at  this 
time.  And  it  must  be  remembered 
that  in  the  eye  of  the  Jewish  law,  aa 
the  office  was  for  life,  one  who  held 
it  by  such  unauthorized  usurpation, 
and  under  such  heathen  appointment, 
was  not  of  right  high  priest,  though 
acting  as  such.  Agnin,  some  main- 
tain tliat  the  office  was  really  vacant 
at  this  moment.     The  Roman  goveiu- 


856 


THE  ACTS  OV   THE  APOSTLES. 


[A  D  59 


3  Then  said  Paul  unto  hinij  God  shall  smite  thee^  thou 
eL»v.  19:25.  "whited  wall:  for  sittest  thou  to  judge  me  after  the  law^ 
KhnT^fsiV  ^'    ^^^^  " commandest  me  to  be  smitten  contrary  to  the  law  ? 


or,  Quadratus — the  predecessor  of  Fe- 
lix, had  sent  this  Ananias,  with  cer- 
tain others,  to  Rome,  to  answer  for 
disturbances  between  the  Jews  and  Sa- 
maritans, which  he  was  charged  with 
having  instigated.  And  though  he 
seems  to  have  been  pardoned  at  the 
petition  of  Herod  Agrippa,  he  found 
Jonathan  acting  as  high  priest  at 
his  return.  This  Jonathan,  however, 
was  assassinated  by  emissaries  of  Felix, 
and  Ananias  then  probably  resumed 
the  office,  as  he  retained  the  name  and 
claim.  Yet  he  may  only  have  acted 
informally  at  this  time,  till  Agrippa 
appointed  Ishmael.  But  the  facts  are 
not  clear  from  Josephus,  and  if  they 
"were  fully  known,  we  should  better 
understand  the  reply  of  Paul,  vs.  5. 
It  is  plain  that  there  was  more  or  less 
of  confusion  in  the  office  at  that  time, 
and  there  is  no  doubt  that  this  Anani- 
as was  a  violent  and  cruel  man.  See 
Josephus,  20  :  8.  ^  Them  that  stood  hrj 
— the  vTTTjpeTag^  servants,  attending  on 
the  high  priest.  See  ch.  4:1.  f  To 
tmite  him,  &c, — literally,  to  smile  his 
mouth.  This  was  the  Oriental  mode  oi' 
expressing  indignation  at  what  wa's 
said.  It  is  a  style  of  public  reprimand 
still  in  use  by  the  authorities  of  the 
East  where  objectionable  language  is 
used  before  them.  It  is  done  with  a 
stick,  or  the  heel  of  a  slipper ;  yet  it 
is  regarded  as  unlawful  before  trial 
and  condemnation.  This,  however, 
was  only  what  the  Great  Master  had 
suffered.  John  18:  22,  23.  This  act 
of  the  high  priest  was  intended  to  re- 
buke Paul's  claim  to  conscientiousness 
of  living,  and  fidelity  in  his  relations  to 
•  the  Mosaic  institutions.  They  charged 
him  with  profaning  and  violating  all 
that  was  sacred;  and  this  bold  dis- 
dlairaer  of  his  was  treated  as  a  gross 
insult  to  the  court.  See  1  Kings  22  : 
24 ;  Jer.  20  :  2. 

3.  God  shall  smite  thee — literally,  is 
about  to  smite  thee.  Paul  replies,  de- 
i>'aring    the   signal   judgment    which 


would  come  upon  this  wicked  ruler. 
He  also  spake  out  boldly,  as  the  erisia 
and  occasion  every  way  seemed  to  de- 
mand. This  is  not  to  be  charged 
against  Paul  as  an  outburst  of  passion 
which  he  afterwards  regretted.  He 
was  set  for  the  defense  of  the  Gospel, 
and  was  hei-e  to  maintain  his  cause  as 
that  which  God  would  Himself  openly 
vindicate.  He  thus  uttered  an  inspir- 
ed testimony,  which  was  calculated  at 
once  to  show  his  own  consciousness  of 
right,  and  his  confident  assurance  that 
God  would  punish  this  offender,  as  He 
afterwards  did ;  for  this  Ananias  fell 
by  the  violent  hand  of  assassins— the 
sicarii,  or  ruffians.  Jos.  B.  J.  2 : 
17,  19.  Paul  also  here  solemnly  de- 
nounced the  judgments  of  God  against 
that  apostate  Israel  which  was  repre- 
sented by  this  vile  and  lawless  high 
priest,  whom  therefore  he  calls,  with 
great  significance,  a  ivhitedwall — a  bare 
faced  hypocrite,  as  he  was  like  a  sep- 
ulchre full  of  dead  men's  bones,  and 
all  corruption,  but  white-washed.  This 
was  not  a  personal  rebuke,  uttered  in 
a  fit  of  passion,  but  an  inspired  denun- 
ciation, spoken  officially  by  the  Apos- 
tle, whose  part  it  was  to  testify  against 
the  false  and  hypocritical  representa- 
tives of  the  Mosaic  system.  Matt.  10  : 
19,  20.  Hence,  he  makes  a  distinction 
between  the  law  andthe  ruler — between 
the  officer  and  the  office.  He  regards 
the  high  priest  as  having  abandoned 
the  law  and  apostatized  from  its  prop- 
er execution,  not  in  his  case  merely 
nor  mainly,  but  every  way,  and  on 
this  account  he  and  those  apostates 
whom  he  led,  would  be  visited  by  God 
with  swift  destruction.  Tbe  true  Is- 
rael— the  followers  of  the  true  Mes- 
siah— "the  remnant  according  to  the 
election  of  grace,"  were  here  silenced  in 
their  representative,  Paul,  by  the  chief 
representative  of  the  religious  interest 
{  of  the  Jewish  people,  Ananias.  And 
I  now  he  who  falsely  administered  that 
1  high  priesthood,   must  be  denounced 


A  D,  59.] 


CHAP.  XXIII. 


861 


4:  And  they  that  stood  by  said,  Re\ilest  thou  God^s  high 
priest  ? 

5  Then  said  Paul,  *I  wist  not,  br-ethren,  that  ho  was  ^"^•'^■^ 
the  high  priest 
evil  of  the  ruler  of  thy  people. 


ft)r  it  is  written,  "Thou  shalt  not  speak  Ss"o?2o. 


for  his  impiety,  and  notified  of  the 
judgments  that  were  soon  to  sweep 
away  that  whole  system  of  heartless 
externals,  so  strikingly  depicted  as  a 
whited  wall,  of  mere  outside  show.  See 
Matt.  23  :  27.  H  For  sittest  thou.  This 
is  Paul's  charge  against  Ananias,  that 
he  is  the  incumbent  of  this  high  and 
sacred  office,  and  acting  administrator 
of  the  I^ivine  law  for  Israel,  but  him- 
self the  lawless  one — a  type  of  the 
uvofiog,  and  "that  wicked"  whom  God 
shall  consume  with  the  spirit  of  His 
mouth,  and  shall  destroy  with  the 
brightness  of  His  coming.  See  2  Thess. 
2  :  8.  f  Sittest  thou — literally,  and  dost 
thou  sit,  (as  occupying  the  "seat"  of 
the  chief  religious  ofl&cer  and  ruler  of 
the  covenant  people,)  judging  me  (as 
the  head  of  the  Supreme  Jewitsh  court) 
according  to  the  law,  (the  judicial  law 
of  the  Jews, )  and  ( yet)  transgressing  the 
laiv,  (in  violation  of  the  law,)  dost  thou 
order  me  to  be  smitten  ?  It  was  contrary 
to  the  Jewish  law  that  any  one  should 
be  punished  without  full  and  fair  trial. 
Deut.  19  :  15-18  ;  Prov.  17  :  15.  This 
was  the  grouxid  of  Paul's  reply,  in 
which  he  impeaches  the  acting  high 
priest  here  in  the  name  of  Christ.  Not 
Paul,  but  Ananias  is  a  violator  of  God's 
law  and  covenant. 

4.   Theg  that  stood  by — the  attendants 
and  servants  of  the  high  priest,  as  in 
vs.   2,  where  the  same  term  is  used. 
^  Revilest  thou.     Paul  is  here  held  to 
account  for  this  language  as  a  reviler 
of  "God's  high  priest."     They  claim 
for   this  Ananias    all  the  dignity  and 
sanctity  and  prerogative  of   his  office  1 
as   God's   high    priest,    against   what 
Paul  had  already  plainly  intimated  that 
he  was  acting  in  direct  opposition   to 
Gol,  (vs.  3.)     It  was   to  this  feature  I 
of  their  accusation  that  Paul  replies,  I 
▼8.  5,  showing  that  he  was  Avell  aware  j 
of  the  law,  and  only  did  not  and  could  j 
not  recognize  Ananias  as  a  high  priest,  ' 


and  therefore  was  not  chargeable  with 
violating  the  law. 

5.  /  did  not  know — literally,  /  did 
not  knoxo  that  he  is  a  high  priest.  He 
does  not  say,  /  did  not  knoxo  that  he  is 
the  high  priest.  But  dropping  the  ar- 
ticle that  had  been  used  in  all  the 
previous  references  to  him,  he  pleads 
his  utter  ignorance  in  the  vital  point. 
Paul  simply  declares  that  he  knew  very 
well  the  law  of  the  case,  and  highly 
respected  the  office,  but  did  not  know 
that  Ananias  is  a  veritable  high  priest 
at  all,  as  he  claims  to  be.  How  to 
understand  that  ignorance,  is  now  the 
question.  Plainly  he  is  looking  deeply 
at  this  highest  religious  office  of  the 
ancient  Church,  in  the  spirit  of  the 
Mosaic  institutions.  And  now,  he 
must  declare  that  Ananias  has  only 
the  whited  surface — the  mere  exterior 
of  the  office,  and  nothing  more.  In- 
deed, it  was  no  proof  of  his  being  a 
high  priest  according  to  the  Jewish 
law — God's  high  priest — that  he  sat 
in  that  seat,  and  wore  the  vestments 
of  office,  nor  even  that  he  was  so  ac- 
counted by  the  people.  For  the  heathen 
Romans  made  and  unmade  these  high- 
est officers  of  the  Jewish  Church  at 
their  pleasure,  and  thus  profaned  the 
house  and  worship  and  covenant  of 
God.  And  the  mass  of  the  people  had 
apostatized,  so  that,  in  this  sense,  the 
Apostle  could  not  know  that  Ananias 
was  a  high  priest  by  the  mere  outside 
garb  of  the  office.  Besides,  he  knew 
that  this  man  was  a  lawless  violator 
of  all  the  sanctity  of  the  high  priest- 
hood. He  could  not  regard  him,  there- 
fore, as  a  true  successor  of  Aaron. 
Further,  the  great  High  Priest  had 
come,  and  now  this  man  was  a  false 
claimant,  and  the  system  of  which 
Ananias  was  the  representative  and 
head  was  virtually  abolished  and  ready 
to  vanish  away.  Paul  could,  there- 
fore, have  replied,  I  know  that  he  is  noi 


358  THE  ACTS  OF  THE  APOSTLES.  [A.  D.  69 

6'  But  when  Paul  perceived  that,  the  one  part  were  Sadducees,  and 
the  other  Pharisees,  he  cried  out  in  tie  council,  Men  ana 

«  of  the 


26:5. 


gctnTva-2i,    brethren,  ''I  am  a  Pharisee,  the  son  of  a  Pharisee 
38^20?'^'*"'^     hope  and  resurrection  of  the  dead  I  am  called  in  question. 


a  high  priest.  He  contents  himself 
with  meekly  saying,  /  did  not  know 
that  he  is  a  high  priest,  for  (I  know 
full  well  the  law,  and  that  law  is  the 
rule  of  my  life,)  it  is  written,  Thou 
shall  not  speak  evil  of  the  ruler  of  thy 
people.  He  meant,  therefore,  to  in- 
timate that  his  ignorance  of  Ananias' 
official  dignity,  and  his  treatment  of 
him,  grew  out  of  his  knowledge  of  the 
law,  not  the  contrary;  and  it  was  just 
because  he  knew  all  the  law  of  the 
high  priesthood,  and  took  a  profound 
view  of  it  and  held  it  in  highest  respect, 
that  he  did  not  know  that  Ananias  is 
(really)  a  high  priest  at  all,  ch.  4;  11. 
In  all  this  he  is  officially  bearing  wit- 
ness for  God  against  the  rebellious 
nation,  and  the  Lord  Jesus  expressly 
indorses  this  testimony,  vs.  11. 

6.  When  Paul  perceived  —  lit.,  Paul 
knowing,  i.  e.  from  his  familiar  acquain- 
tance with  the  facts,  and  not  as  though 
he  had  suddenly  found  it  out,  and  then 
took  advantage  of  it.  He  knew  the 
state  of  the  parties  at  that  time — for 
their  rivalry  was  notorious  and  bitter, 
so  that  what  either  of  them  approved, 
the  other  would  be  likely  to  oppose  for 
this  very  reason.  And  now  he  makes 
this  last  eifort  to  win  over  the  San- 
hedrim to  the  Gospel  doctrine — reach- 
ing them  at  this  best,  likeliest  point 
of  their  common  ground  with  him  as 
against  sheer  infidelity.  The  Pharisees 
were  the  more  numerous  and  popular 
class  in  the  community,  though  they 
seem  to  have  been  very  equally  bal- 
anced with  the  Sadducees  in  the  San- 
hedrim at  this  time.  And  these  latter 
were  the  more  aristocratic  and  influen- 
tial sect,  and  had  been  the  leaders  of 
persecutions  against  the  Apostles,  as 
the  Pharisees  had  been  against  Christ. 
The  Pharisees  held  to  the  Scriptures 
more  strictly  than  the  Sadducees,  who 
were  rither  the  skeptics  of  the  time 
and  denied  the  doctrine  of  the  spirit 
world   an'l   the  resurrection,   (vs.   8.) 


Paul,  therefore,  in  the  full  knowledge 
that  it  would  enrage  the  Sadduceea 
against  him,  still  boldly  avowed  him- 
self a  believer  and  teacher  of  the  great 
vital  doctrine  of  the  resurrection.  Some 
have  alleged  against  him  that  this  was 
a  mere  stroke  of  worldly  policy — to 
"divide  and  conquer."  But  such  crit- 
ics take  the  carnal  view  of  the  matter, 
and  judge  Paul  too  much  by  them- 
selves. His  object  was  surely  the  truth 
and  not  victory.  He  all  along  vindi- 
cated himself  as  "a  Hebrew  of  the 
Hebrews,"  and  as  touching  the  law, 
"a  Pharisee,"  just  to  make  out  tho 
ground  he  had  for  boasting  before  Jews, 
and  as  between  himself  and  his  Jewish 
opposers.  (Phil.  3  :  5.)  This  was  every 
way  proper  ground  to  take  against 
their  accusation  of  apostasy  from  the 
religion  of  their  fathers.  It  was  the 
same  ground  which  he  afterwards  took 
in  his  defense  before  Agrippa,  (ch.  26  ; 
5,  6,)  that  after  the  straitest  sect  of 
their  religion,  (equally  professed  ia 
the  worship  of  Pharisees  and  Sad- 
ducees, who  attended  the  same  temple 
services,)  he  had  lived  a  Pharisee. 
And  further,  that  he  ought  not  to  be 
accused  of  apostasy,  since  properly 
understood  it  was  for  the  hope  and  resur- 
rection of  the  dead  that  he  was  called  in 
question — that  is,  "for  the  hope  of  the 
promise  made  of  God  unto  their  (Jew- 
ish) fathers,"  ch.  26  :  6.  When  he 
calls  himself  a  Pharisee  by  eminence, 
"  ^Ae  son  of  a  Pharisee,^''  in  all  his  an 
cestry  and  antecedents,  he  does  not 
mean  to  convey  the  impression  that  ho 
is  not  a  Christian,  which  he  directly 
and  distinctly  avows  in'  the  Christian 
hope.  But  he  had  always  belonged  to 
the  strictest  Jewish  party,  and  as  be- 
tweenPharisees  and  Sadducees, had  been 
educated  and  well  known,  as  of  the 
former  and  more  rigorous  class,  (ch. 
26:4,  5,)  and  now,  so  far  from  ab- 
juring the  ancient  jovenant,  he  only 
held  to  all  that  was  truly  convened  ii} 


A.  D.  59.] 


CHAP,  xxiir. 


850 


7  And  when  he  had  so  said,  there  arose  a  dissension  between  the 
Pharisees  and    the    Sadducees :    and   the    multitude  wag 
divided. 

8  '^r.r  the  Sadducees  say  that  there  is  no  resurrection,  Mark"i2:i8?^ 
neither  angel,  nor  spirit  :  but  the  Pharisees  confess  both,    ^^^'^o-.-i:. 

9  And  there  arose  a  great  cry  :  and  the  Scribes  tJiat 

were  of  the  Pharisees'  part  arose,  and  strove,  saying,  *  We  {^^ki^ '^^' ^"^ 
find  no  evil  in  this  man  :  but  ^if  a  spirit  or  an  angel  hath  *gCh.  22:7,  n, 
spoken  to  him,  'let  us  not  fight  against  God.  Jch.5:39. 


the  co-venant  promises — the  hope  of 
Israel,  ch.  28 :  20.  The  same  position 
he  takes  before  Felix,  ch.  24 — claim- 
ing to  be  a  worshiper  of  the  God  of 
his  fathers,  and  a  believer  of  all  the 
Jewish  Scriptures,  (both  law  and  proph- 
ets,) (vs.  14,)  and  though  at  the  same 
time  a  believer  in  the  resurrection,  yet 
sustained  in  this  by  a  large  and  leading 
portion  of  the  Jewish  people  —  the 
Pharisees — "tchich  they  themselves  also 
allow,'"  (vs.  15,)  and  as  to  his  conduct 
challenging  accusation,  (vss.  16, 17-20.) 
^[  Of  the  hope.  It  may  read,  concerning, 
or  for  the  sake  of  a  hope,  and  [even)  a  re- 
surrection of  the  dead.  The  idea  is  that 
the  great  point  at  issue  in  his  trial  was 
a  hope,  as  involved  in  the  doctrine  of  the 
resurrection,  a  hope  which  is  the  Chris- 
tian hope.  This  doctrine  is  vital  in 
the  Christian  system,  for  if  Christ  be 
not  risen,  "our  faith  is  vain" — there 
is  no  salvation  wrought  out  and  attested 
by  this  seal  of  His  resurrection  ;  and 
then  besides,  "we  are  yet  in  our  sins" — 
there  is  no  remission  by  the  blood-shed- 
ding of  Christ,  as  we  hope.  (1  Cor.  15: 
12.)  ^  Galled  in  question — literally,  / 
am  judged — put  on  trial. 

7.  This  declaration  of  Paul  started 
m  the  Sanhedrim  the  great  question 
upon  which  they  split ;  the  Pharisees 
on  this  point  being  bitterly  opposed  to 
the  Sadducees.  ^  A  dissension—  (ardacg) 
meaning  rather  a  party-quarrel,  as  be- 
fore, ch.  15  :  2.  ^  The  multitude — the 
crowd  of  bystanders,  as  well  as  the 
council,  ivas  divided — rent  into  a  schism. 

8.  Here  follows  a  statement  of  the  op- 
posing tenets  of  these  two  Jewish  lead- 
ing sects.  ^  The  Sadducees  sag  that  there 
is  no  resurrection,  neither  angel,  nor 
tpirit.     They  were  the  skeptics  cf  the 


time,  holding  the  grossest  materialism; 
denying  the  resurrection  of  the  body, 
and  the  spirit-world  altogether ;  hence, 
also,  denying  a  future  state  of  retri- 
bution. ^  But  the  Pharisees  confess  both, 
as  tenets  of  theirs.  Here  they  came 
into  bitter  collision,  excited  by  this 
avowal  of  Paul  that  in  these  doctrines 
he  sided,  as  he  had  always  done,  with 
the  Pharisees. 

9.  And  there  arose  {became — came  to 
pass)  a  great  cry  (clamor.)  So  intense 
was  the  excitement  as  to  break  out  into 
an  uproar.  ^  The  Scribes,  (or  learned 
expounders  of  the  law,  who  would  nat- 
urally take  the  lead  in  such  an  argu- 
ment,) who  ivere  of  the  Pharisees'  party, 
rising  up,  contended  vehemently — excited 
by  this  declaration  of  Paul  on  theii 
side,  and  moved  to  defend  him  against 
the  Sadducees,  their  enemies.  ^  Wf 
find  nothing  evil.     So  entirely  do  the;f 

I  at  once  espouse  his  cause,  and  clamor 
for  his  release.  They  put  it  also  on 
high  religious  grounds.  ^  Put  if  a 
spirit  or  an  angel  (neither  of  which  the 
Sadducees  would  admit  as  real  exist- 
ences,) spake  to  him — if  he  has  in- 
deed had  any  communication  from  the 
spirit-world,  (referring  to  his  narrative 

;  of  his  conversion,  and  the  appearing 
of  the  Lord  to  him  in  the  trance,  ch. 
22  :  6,  7,  17,  &c.)  ^  Let  us  not,  &c. 
This  clause  is  omitted  in  some  editions, 
in  which  case  the  sentence  would  be 
incomplete,  having  to  be  supplied 
something  like  this — "this  is  nothing 
impossible,  as  you  Sadducees  would 
insist."  And  if  the  clause  is  .eft  in 
the  text,  then  the  idea  is,  that  such  a 
communication  from  above,  as  Paul 
had  narrated,  might  possibly  be  from 
Ovid  Himself,  and  in  condemning  him 


860 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  69. 


10  And  when  there  arose  a  great  dissension,  the  chief  captain, 
fearing  lest  Paul  should  have  been  pulled  in  pieces  of  them,  com- 
manded the  soldiers  to  go  down,  and  to  take  him  bj  force  from 

among  them,  and  to  bring  him  into  the  castle. 
2-.fli%^'''''^       11  "And  "^the  night  following,  the  Lord  stood  by  him, 

and  said.  Be  of  good  cheer,  Paul :  for  as  thou  hast  testifie(i 
of  me  in  Jerusalem,  so  must  thou  bear  witness  also  at  Eome. 


they  might  be  found  fighting  against 
God.  This  was  taking  high  ground 
for  their  tenets,  as  they  naturally  would. 
The  doctrine  of  the  resurrection  and 
a  future  state  of  being,  is  taught  in  the 
Old  Testament,  (see  Luke  20 :  37 ;  Job 
10:25,)  though  it  was  reserved  to  our 
Lord  to  bring  life  and  immortality  to 
light  in  the  Gospel.     (2  Tim.  1 :  10.) 

10.  And — literally,  a  great  quarrel 
arising,  (or  coming  to  pass,)  the  chief 
captain  (chiliarch)  fearing  lest  Paul 
should  be  pulled  asunder  by  them,  (the 
Sadducees  aiming  to  take  him,  and  the 
Pharisees  aiming  to  rescue  him,)  com- 
manded the  soldiers  (the  military  force 
which  he  had,  vs.  27,)  to  go  doivn  (to 
descend  from  the  tower  (castle)  of  An- 
tonia,  to  the  outer  court  of  the  temple 
where  the  affray  was  going  on,  see  eh. 
22  :  30,)  to  seize  (snatch)  him  from  their 
midst,  and  to  lead  him  unto  the  castle. 
Thus  it  occurs  in  the  wonder-working 
providence  of  God,  that  while  the 
highest  representation  of  the  religious 
interest  of  Israel  is  broken  up  in  a 
mad  uproar,  and  Paul  is  in  danger  of 
falling  a  sacrifice  to  their  violent  strife, 
he  is  again  protected  from  their  fury 
by  the  representative  of  the  great 
Gentile  nation,  which  called  herself 
"the  mistress  of  the  world." 

11.  All  this  Roman  protection,  how- 
erer,  is  only  the  instrument  of  a 
higher  power.  ^  The  night  folloioing, 
(this  outbreak,)  when  Paul  was  in  the 
custody  of  Roman  soldiers  in  the  cas- 
tle, and  when,  naturally  enough,  he 
might  despair  of  his  mission  and  of 
his  life,  tlie  Lord  (Jesus)  standing  by 
(upon)  him,  said.  Take  courage,  Paul. 
It  was  a  personal  appearing  of  our 
Lord  to  Paul — not  in  a  dream,  but  in 
an  apparition,  in  wiiich  he  was  seen  by 
Paul,  as  standing  beside  him,  and  was 


heard  as  addressing  him.  It  was  a 
charge  to  yield  to  no  fear,  but  to  be 
courageous,  in  view  of  all  the  fixed 
plan  of  God  for  his  future  service. 
This  at  once  assured  him  (1)  Of  a  safe 
deliverance  from  his  present  distress. 
(2)  Of  his  certain  arrival  at  Rome,  ac- 
cording to  his  cherished  desire.  (3) 
Of  his  future  labors  at  Rome  in  the 
Gospel.  And  this  disclosure  of  the 
Divine  plan  would  comfort  him  as  to 
his  safety,  (1)  Often  and  severely  as  he 
would  be  threatened  by  the  Jews ;  (2) 
in  prison  at  Cesarea ;  (3)  in  shipwreck  ; 
(4)  in  prison  at  Rome.  Observe. — 
The  revelation  to  us  of  God's  fixed 
purpose  often  gives  greatest  courage 
and  comfort  to  true  believers.  Every 
evidence  we  have  that  "  God  hath  not 
appointed  us  to  wrath,  but  to  obtain 
salvation  by  Jesus  Christ  our  Lord," 
is  given  to  cheer  us.  So  all  the  refer- 
ences to  God's  gracious  personal  de- 
crees, in  the  Ephesians  and  Romans, 
and  every  where  in  the  New  Testament, 
are  highly  comforting,  and  intended  to 
animate  us,  as  here,  to  a  holy  courage. 
So  again,  ch.  27  :  24,  a  similar  revela- 
tion was  made  to  Paul.  "  Fear  not,  thou 
must  stand  before  Caesar."  See  also  ch. 
18  :  9,  10.  How  amply  is  Paul  prepared 
by  this  good  word  for  the  developments 
of  a  most  bloody  hostility  that  was  on 
the  morrow  to  lay  a  plot  for  his  death. 
^  For  as  thou  hast,  &c.  Here  our  Lord 
fully  approves  Paul's  testimony  at  Je- 
rusalem, which  he  had  borne  before  the 
high  priest  and  council  and  people,  as 
he  never  before  had  been  able  nor  allow- 
ed to  do  ;  and  no  exception  is  taken  to 
any  word  of  his  as  rash  or  unadvised, 
but  the  testimony  had  doubtless  been 
given  him  to  utter,  as  was  promised  to 
the  Apostles,  (Matt.  10 :  18, 19.)  *iTkoit 
must — literally,  it  is  necessary  that  thoUf 


Jl.  D.  59.] 


CHAP.  XXIII. 


361 


12  And  when  it  was  day,  ''certain  of  the  Jews  banded  ^h^ii^s.**" 
together,   and  bound   themselves   ||  under  a  curse,  saying  ^„^;j^5^'^*^^*^  > 
that  they  would  neither  eat  nor  drink  till  they  had  killed  '^*- 

Paul 

13  And  they  were  more  than  forty  which  had  made  this  conspiracy. 

14  And  they  came  to  the  chief  priests  and  elders,  and  said,  Wo 
have  bound  ourselves  under  a  great  curse,  that  we  will  eat  nothing 
until  we  have  slain  Paul. 

15  Now  therefore  ye  with  the  council  signify  to  the  chief  captain 
that  he  bring  him  down  unto  you  to-morrow,  as  though  ye  would 


&c.  ''Danger,  in  God's  eye,  is  noth- 
ing."— Beiigel.  *^  At  Rome  also.  He  is 
now  advised  of  the  Divine  plan,  which 
will  lead  him  to  Rome  for  similar  wit- 
ness-bearing in  the  metropolis  of  the 
heathen  world.  Accordingly,  the  re- 
mainder of  the  history  narrates  the 
steps  by  which  he  was  led  hither;  so 
that  the  "very  hindrances  prove  ad- 
vantages." The  promise  reaching  to  a 
distance  embraced  all  the  nearer  and 
intermediate  poit  ts.  "  Paul  should  bear 
witness  at  Rome ;  therefore,  he  should 
come  to  Rome ;  therefore,  he  should 
escape  the  plots  of  the  Jews,  and  the 
dangers  of  the  sea,  and  fatal  injury 
from  the  viper."  —  Bengel,  So  all 
God's  decrees  include  the  means  no 
Jess  than  the  end. 

12.  And  when  it  teas  day,  certain  of 
the  Jews — inflamed  to  the  highest  pitch 
by  this  excitement,  which  came  to  be 
sectarian — having  formed  a  combination 
— anathematized  themselves  [bound  them- 
selves by  a  curse — an  oath  of  devotement 
or  destruction  if  they  violated  the 
pledge, )  that  they  would  neither  eat  nor 
drink  till  (the  time  that)  they  should 
slay  Paul.  Such  oaths  and  impreca- 
tions were  not  uncommon  among  the 
Jews,  who  often  thus  bound  themselves 
to  perpetrate  the  most  horrid  crimes 
under  a  religious  obligation,  especially 
to  slay  apostates. — Josephus  Vit.  53. 
Antiq.  xv.  8,  3,  4.  They  were  en- 
couraged to  this,  as  they  could  easily 
get  absolution  from  their  vow  by  the 
Rabbins.  See  1  Sam.  14  :  24.  This 
record  gives  us  an  insight  of  the  fanat- 
ical and  furious  hatred  with  which  the 
Jews  pursued  Paul.  All  their  malig- 
nant hostility  against  the  Master,  hunt- 
31 


ing  him  to  death,  is  revived  now  in 
their  persecution  of  this  eminent  min- 
ister of  Christ.  And  it  was  calculated 
to  keep  him  always  reminded  of  his  own 
bitter  hostility  against  the  Christians. 
The  cup  of  their  furious  enmity  and 
rage  is  now  full ;  and  this  will  shortly 
lead  the  Apostle  from  Jerusalem  to 
Rome. 

13.  More  than  forty.  Thus  it  was  a 
fair  expression  of  the  popular  feeling. 
So  many  were  engaged  in  it — as  if 
"the  Jews"  generally,  (vs.  12.)  So 
Josephus  tells  us  of  ten  Jews  having 
bound  themselves,  by  solemn  oath,  to 
assassinate  Herod.  In  the  true  spirit 
of  Pharisaism  they  thought— as  Paul 
himself  had  done — that  in  putting  her- 
etics to  death  they  were  doing  God 
service.  It  was  part  of  their  religious 
system,  as  it  is  of  the  Papacy  since, 
and  hence  they  bound  themselves  to  it 
by  a  solemn  religious  oath,  and  did  not 
blush  to  bring  it  before  the  highest  re- 
ligious authorities  of  the  nation.  2 
Sam.  3  :  35.  Our  Lord's  prediction  is 
now  fulfilled,  as  it  was  before  when 
Saul  himself  was  the  persecutor.  John 
16  :  2.    See  ch.  18  :  1-4. 

14.  Came  to  the  chief  priests — as  Ju- 
das had  done  in  the  betrayal  of  our 
Lord  to  death.  The  chief  religious 
headship  of  the  Jewish  Church  and 
nation  (whose  duty  it  was  to  have  pre- 
vented it,)  was  thus  made  privy  to  the 
crime  and  party  in  it.  T[  Eat  nothing 
— literally,  taste  nothing.  "  The  utmost 
rashness,"  says  Bengel,  "even  if  they 
had  had  a  good  cause  !  How  perplexed 
they  must  have  been  when  they  were 
not  able  to  accomplish  it !" 

15.  Now  therefore^  Ac.    How  utterly 


262 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  59 


enquire  something  more  perfectly  concerning  him  :  and  wc,  or  eyet 
he  come  near,  arc  ready  to  kill  him. 

16  And  when  Paul's  sister's  son  heard  of  their  lying  in  wait,  ha 
went  and  entered  into  the  castle,  and  told  Paul. 

17  Then  Paul  called  one  of  the  centurions  unto  Mm,  and  said, 
Bring  this  young  man  unto  the  chief  captain  :  for  he  hath  a  certain 
thing  to  tell  him. 


corrupt  must  have  been  this  chief  re- 
ligious judicature,  when  men  would 
dare  to  make  to  them  such  an  atrocious 
proposal ;  and  what  is  worse,  with  the 
confidence  of  success ;  and  what  is 
still  worse,  without  any  opposition,  but 
rather  with  hearty  concurrence.  (See 
vs.  21.)  The  plot  was  that  the  council 
signify — a  legal  term  meaning  to  give 
official  notice — to  the  chief  captain,  that  he 
bring  him  down  unto  you  to-morrow,  from 
the  tower  of  Antonia  to  where  the  San- 
hedrim sat  in  the  temple  court,  (or  as 
some  think,  to  the  house  of  the  high 
priest,  at  a  greater  distance,  where 
they  met  on  extraordinary  occasions,) 
as  though  ye  would  (as  being  about)  to 
determine  more  exactly  the  things  con- 
cerning him.  The  pretense  was  that 
the  Sanhedrim  wished  to  make  up  a 
more  full  and  exact  verdict  in  the  case. 
Inasmuch  as  the  judicial  proceedings 
had  been  interrupted  the  day  before, 
this  was  altogether  a  plausible  request. 
The  conspirators  state  plainly  their 
purpose.  ^  And  we,  or  ever  he  come  near, 
(before  his  coming  near,)  are  ready  to 
kill  him — (make  way  with  him.)  Their 
plot  was  to  lie  in  wait  for  the  Apostle, 
and  on  his  way  from  the  fortress  to 
assassinate  him.  It  would  seem,  from 
vs.  21,  that  this  proposal  met  no  oppo- 
sition from  the  council,  and  that  all 
was  ready  and  waiting  the  action  of 
the  chief  captain.  See  ch.  22  :  30. 
They  proposed  thus  to  save  them  any 
further  trouble  with  his  case.  This  is 
the  bloody  spirit  of  a  proud  and  heart- 
less hierarchy,  to  make  an  end  of  her- 
etics. 

1 3.  Though  all  this  was  thus  planned 
for  the  morrow,  it  was  wonderfully  de- 
feated by  God's  providence.  ^  PauVs 
sister's  son.  We  know  nothing  more  of 
this  nephew  than  is  here  recorded,  nor 
even  how  he  came  to  be  in  Jerusalem 


at  this  time.  It  is  enough  to  know 
that  in  the  most  natural  way,  by  means 
of  his  relative,  God  interposes  to  de- 
liver Paul  from  these  fiendish  mach- 
inations. The  conspirators  had  man- 
aged the  affair  with  little  or  no  secresy, 
relying  on  the  general  sympathy  with 
them,  and  supposing  there  would  be 
no  one  to  inform  Paul  or  the  Roman 
oflBcer.  But  man  proposes  and  God 
disposes.  "B"  Beard—the  ambuscade — 
as  if  he  had  somewhere  heard  the 
plan  detailed.  This  youth  may  have 
been  present  at  the  Sanhedrim,  op 
thereabouts,  when  the  plot  was  openly 
proposed.  ^  He  went — having  come 
and  entered  i?ifo  the  castle,  he  told  Paul. 
It  appears  from  this  that  Paul  was 
not  confined  as  a  common  prisoner, 
but  was  kept  in  military  custody  as  at 
Cesarea,  (ch.  24  :  23,)  given  in  charge 
of  a  soldier,  who  was  chained  with  his 
left  hand  to  the  prisoner's  right  hand, 
access  being  allowed  to  the  prisoner, 
who  was  even  supposed  to  reside  in  a 
private  house  under  their  charge. 
Thus  it  comes  to  pass  that  while  the 
Jewish  Church  and  nation  were  hunting 
the  Apostle  unto  death,  he  finds  his 
protection  under  that  Gentile  power 
which  claimed  to  be  *'  the  mistress  of 
the  world." 

17.  Though  Paul  had  been  assured 
of  his  safety,  he  used  all  proper  means — 
knowing  that  God's  promise  does  not 
dispense  with  means,  bat  provides 
for  them  and  encourages  their  use, 
and  secures  to  them  success.  Doubt- 
less, also,  the  Church  of  God  is  mak- 
ing earnest  and  concerted  prayer  for 
him — banding  together  in  a  holy  con- 
spiracy at  the  mercy  seat,  while  more 
than  forty  murderers  are  plotting  for 
his  death.  ^  One  of  the  centurions — 
of  whom  there  seemed  to  be  more  than 
one  on  guard,  near  iiim.     ^  Bring  — 


A.  ]).  59.] 


CHAP.  XXIII. 


IS  So  he  took  him,  and  brought  him  to  the  chief  captain,  and 
paid,  Paul  the  prisoner  called  me  unto  hhii,  and  prayed  me  to  bring 
this  young  man  unto  thee,  who  hath  something  to  say  unto  thee. 

19  Then  the  chief  captain  took  him  by  the  hand,  and  went  with 
him  aside  privately,  and  asked  him,  What  is  that  thou  hast 

to  tell  me  ? 

20  And  he  said,  "The  Jews  have  agreed  to  desire  thee  "^'-i^. 
that  thou  wouldest  bring  down  Paul  to-morrow  into  the 
council,  as  though  they  would  enquire  somewhat  of  him  more  perfectly 

21  But  do  not  thou  yield  unto  them  :  for  there  lie  in  wait  for  him 
of  them  more  than  forty  men,  which  have  bound  themselves  with  an 
oath,  that  they  will  neither  eat  nor  drink  till  they  have  killed  him  : 
and  now  are  they  ready,  looking  for  a  promise  from  thee. 

rather,  lead  away  this  youth  to  the  chief 
captain,  (wherever  he  was, ) /or  Ae  hath, 
&c.  "It  was  safer  to  tell  the  chief 
captain  himself." — Bengel. 

18.  So. — These  details  are  thus  mi- 
nutely recorded  and  seem  to  be  the 
statements  of  an  eye  witness ;  and  the 
fullness  of  particulars  is  given  because 
a  great  crisis  is  at  hand  and  every  item 
is  of  great  moment.  *^  And  said.  The 
centurion  carefully  explains  his  own 
action  in  the  matter.  The  prompt  com- 
pliance of  this  officer  was  only  what 
was  due  to  a  Roman  citizen,  and  he 
probably  understood  that  the  informa- 
tion was  important.  ^  Paul  the  pris- 
oner. The  term  here  denotes  that  be 
was  still  chained.  See  vs.  16,  note. 

19.  Took  him  by  the  hand — indicating 
an  eager  interest  in  what  concerned 
the  case  of  this  prisoner,  and  extend- 
ing to  the  youth  this  mark  of  con- 
fidence. ^  Went — literally,  having  re- 
tired privately,  (gone  into  a  private 
apartment,)  interrogated  him,  What  is 
it?  This  shows  the  great  desire  of 
the  chief  captain  to  got  all  the  informa- 
tion to  himself,  and  the  appearance  is 
also  of  excited  solicitude,  as  he  him- 
self had  possibly  gone  too  far  with  a 
Roman  citizen.  How  we  are  reminded 
of  the  worried,  troubled  Pilate,  with 
such  an  one  as  Jesus  for  his  prisoner, 
who  was  King  of  kings.  Observe. — 
A  youth  who  seems  to  have  been  but  a 
lad,  just  by  promptly  giving  informa- 
tion against  crime,  is  the  means  of 
saving  the  most  valuable  life,  perhaps, 
in  the  world. 


20.  The  simple  story  of  the  youth 
is  here  rehearsed.  ^  Agreed — literally, 
conspired,  concerted  a  plot,  for  asking 
thee — not  as  a  prayer  of  petitioners, 
but  rather  as  a  dignified  and  official 
request,  (as  the  term  indicates,)  which, 
with  the  term  previously  used  denoting 
official  notice,  would  signify  a  formal 
request  which  it  might  be  presumed 
would  be  granted.  The  same  terms 
are  used  in  the  further  statement,  ex- 
cept that  instead  of  the  verb  to  ascer- 
tain ovm  determine,  (rendered  inquire,) 
we  have  here  the  verb  to  interrogate, 
and  also  rendered  "inquire,"  though 
quite  a  different  word,  and  the  same 
as  used  of  the  chief  captain  asking  of 
the  lad,  vs.  19. 

21.  But — rather,  therefore,  do  not 
thou  yield  to  them,  or  be  persuaded  by 
them, /or  (this  is  the  sufficient  reason 
given,  namely  the  plot  of  which  he 
knew,)  there  lie  in  wait  for  him  (already 
so  far  advanced  in  the  matter)  of  them, 
(as  though  these  were  only  a  club  of 
volunteers  from  among  the  whole  peo- 
ple, who  were  all  equally  hostile  to 
Paul.)  T[  And  now  they  are  ready — to 
kill  him — in  execution  of  their  plot. 
The  lad  seems  to  have  known  the  faot 
of  their  being  in  actual  readiness — • 
waiting  for  the  request  to  be  made  by 
the  Sanhedrim  and /or  the  promise,  (tlit 
promise  expected  by  them  on  whicii 
the  whole  scheme  depended,  in  couv 
pliance  with  their  wicked  request,)  viz. 
that  Paul  should  be  sent  to  the  Sau 
hedrim. 


364 


THE  ACTS  OF  THE  APOSTLES. 


[A.  B.  6D 


22  80  (he  chief  captain  then  let  the  young  man  depart,  and  charged 
him,  See  thou  tell  no  man  that  thou  hast  shewed  these  things  to  me. 

23  And  he  called-  unto  him  two  centurions,  saying,  Make  ready 
two  hundred  soldiers  to  go  to  Cesarea,  and  horsemen  threescore  and 
ten,  and  spearmen  two  hundred,  at  the  third  hour  of  the  night ; 

24  And  provide  them  beasts,  that  they  may  set  Paul  on,  and  bring 
him,  safe  unto  Felix  the  governor. 

25  And  he  wrote  a  letter  after  this  manner : 


22.  The  chief  captain  was  satisfied 
with  the  lad's  statements  as  carrying 
with  them  the  evidence  of  truth,  and 
he  acted  promptly  but  cautiously — not 
disclosing  his  determination,  and  en- 
joining secresy  upon  the  lad  in  regard 
to  the  fact  of  his  having  informed  him 
of  the  plot.  He  feared  that  by  any 
mention  of  the  interview,  his  own 
measures  might  be  frustrated ;  and 
lest  the  Jews  might  take  new  steps  for 
Paul's  death.  ^  To  tell — to  speak  out — 
to  reveal  the  secret. 

23.  The  historian  here  gives  the 
minutest  details.  Lysias  immediately 
tummoning  certain  two  of  his  (ten)  cen- 
turions, said, Prepare  two  hundred  soldiers, 
(footmen,)  that  they  may  go  as  far  as 
Cesarea.  The  two  centurions  were  to 
take  charge  also  of  the  expedition,  and 
there  were  two,  as  the  forces  were  to 
divide  at  Antipatris  and  a  part  to  re- 
turn, riz.  the  infantry,  vs.  32,  ch.  24: 
23.  Cesarea  was  sixty  to  seventy  miles 
north-west  from  Jerusalem.  Here  an- 
other centurion  and  his  household  were 
gathered  as  the  first  fruits  of  the  Gen- 
tiles, ch.  10.  \  Spearmen  —  literally, 
using  the  right  hand,  and  therefore  ren- 
dered spearmen — men  who  wield  their 
weapon  with  the  right  hand,  a  kind  of 
light  infantry — lancers.  Such  a  force 
could  be  spared  from  the  garrison  for 
a  day — the  prisoner  being  a  Roman 
citizen,  must  be  protected  against  the 
conspirators  and  against  any  possible 
onset  of  the  Jewish  populace,  who  were 
fanatical  and  furious.  This  ample  es- 
cort was  to  be  made  ready  ai  (litecally, 
from)  the  third  hour  of  the  night,  so  as 
to  start  by  that  time — corresponding 
with  our  nine  o'clock — the  setting  in 
of  the  night,  when  they  could  move 
•inder  cover  of  the  darkness,  and  early 


enough  for  a  full  night's  journey. 
These  three  kinds  of  troops  comprise 
the  entire  military  armament  of  tho 
ancients. 

24.  Beasts — for  riding — horses,  mules* 
More  than  one  would  be  needed  for 
Paul's  use — a  change  of  them  is  pro- 
vided, and  perhaps  also  for  baggage, 
in  order  that,  having  mounted  Paul,  (on 
one  of  the  beasts,)  they  might  bring  him 
safe  through  (the  route  and  dangers)  ^4^ 
Felix,  the  governor.  This  man  was  made 
Procurator  of  Samaria,  and  afterwards 
(upon  the  exile  of  Cumanus, )  of  Judea 
and  Galilee,  by  the  Emperor  Claudius; 
having  been  originally  his  slave.  He 
held  the  office  also  under  Nero,  the  suc- 
cessor of  Claudius,  until  Porcius  Festus 
was  substituted  for  him.  Tacitus  says 
that  "  he  exercised  the  power  of  a  king 
in  the  spirit  of  a  slave,  with  all  cruelty 
and  lust;"  and  he  was  married  richer 
than  Crassus  by  nearly  twenty  thousand 
pounds  sterling.  "His  procuratorship 
was  one  series  of  disturbances,  false 
Messiahs,  sicarii  and  robbers  and  civil 
contests,"  and  his  conduct  only  fanned 
the  flame  of  tumult.  He  procured  the  as- 
sassination of  Jonathan  the  high  priest, 
hrough  whom  principally  he  had  at- 
tained his  elevation.    Jos.  Ant.  xx.  8,  5. 

25.  Wrote — literally,  writing  an  epis~ 
tie  having  (containing)  this  exact  form 
(type.)  (Very  much  the  same  terms 
are  used  1  Mace.  15  :  2.)  Some  under- 
stand that  this  is  merely  the  purport  of 
the  letter.  But  it  bears  the  marks  of 
a  copy,  and  the  terms  warrant  this  un- 
derstanding of  it.  We  need  not  kr:ow 
where  Luke  obtained  a  copy.  The 
Inspiring  Spirit  is  Himself  the  ample 
resource.  The  Roman  law  required 
that  such  a  letter  should  be  sent  with 
a  prisoner. 


A.  D.  59.] 


CHAP.  XXIII. 


866 


26  Claudius  Lysias  unto  the  most  excellent  governor  Felix  sendeth 
greeting. 

27  PThis  man  was  taken  of  the  Jews,  and  shoald  have  ^^<;i^-2i:33,an4 
been  killed  of  them  :  then  came   I  with  an  army,  and 
rescued  him,  having  understood  that  he  was  a  Roman. 

28  lAnd  when  I  would  have  known  the  cause  wherefore  s^i*- 22  =  30. 
they  accused  him,  I  brought  him  forth  into  their  council : 

29  Whom  I  perceived  to  be  accused  'of  questions  of  H^i^^'^''^ 
their  law,  "but  to  have  nothing  laid  to  his  charge  worthy  *°'»-2«:«- 
of  death  or  of  bonds. 


26.  This  letter  thus  exactly  given 
here,  discloses  to  us  the  name  of  the 
chief  captain.  The  first  name  is  Lat- 
in, the  second  Greek,  and  the  letter  may 
have  been  in  either  tongue,  but  prob- 
ably in  the  Greek.  ( See  the  salutation. ) 
The  most  excellent  is  the  title  which  was 
commonly  given  to  the  Roman  dignita- 
ries, and  which  was  applied  to  The- 
ophilus,  Luke  1:3;  and  to  Festus, 
ch.  26  :  25 ;  see  24:3.  t  Sendeth  greet- 
ing—litersiWy,  to  rejoice — wishing  you 
to  rejoice — joy  be  to  you.  This  was 
the  customary  Greek  salutation  in  for- 
mal epistles,  as  in  that  of  the  Synod 
at  Jerusalem,  ch.  15  :  23,  and  in  the 
Epistle  of  James,  ch.  1:1. 

27.  Here  follows  the  message — lite- 
rally, this  man  having  been  seized  by  the 
Jews,  (tumultuously,)  and  being  just 
about  to  be  destroyed  by  them — coming  up 
with  the  military,  I  rescued  him,  having 
learned  that  he  was  a  Roman.  The 
chief  captain  here  wishes  to  be  under- 
stood that  he  interfered  for  Paul,  on 
account  of  learning  that  he  was  a  Ro- 
man citizen.  This  would  gain  him 
some  favor  for  his  loyalty.  But  in 
truth  he  had  not  known  of  Paul's  cit- 
izenship till  he  had  unlawfully  bound 
him.  See  ch.  22:25-29,  He  aims, 
therefore,  to  conceal  the  injustice  and 
violence  of  which  he  was  chargeable, 
and  to  misrepresent  the  case  to  his  own 
advantage.  This  cunning  artifice  fur- 
nishes clear  evidence  of  the  simple 
truth  of  the  history,  and  skeptical 
critics  are  constrained  so  to  admit. 
"  This  is  just  what  we  might  expect 
from  a  clever  worldling,  who  had  more 
regard  for  the  favor  of  his   superiors 

31* 


than  for  the  truth."  Birk's  Jlor.  Apoa- 
tol,  ii.  14.  We  can  scarcely  suppose 
that  this  was  an  inadvertence  of  Lys- 
ias, when  he  was  making  so  formal  a 
statement  as  in  this  letter.  It  was 
very  adroitly  worded  so  as  to  be  in  a 
sense  true,  as  he  did  at  length  inter- 
fere when  he  knew  that  he  was  a  Ro- 
man ;  yet  it  was  so  framed  as  to  con- 
ceal his  own  fault. 

28,  29.  And  wishing  to  know  the 
charge  (ground  of  legal  condemna- 
tion, )  on  account  of  which  they  ac- 
cused him,  I  brought  him  down  into 
their  council,  (Sanhedrim,)  whom  I  found 
(found  out  —  discovered  on  inquiry) 
to  be  accused  concerning  discussions 
(topics  of  dispute)  of  their  laiv — the 
Moaaic  law,  as  to  whether  he  had  spo- 
ken against  Moses  and  the  temple,  (ch. 
24:  6,)  and  as  to  whether  he  held  the 
doctrine  of  the  resurrection,  ch.  23  : 
6-9.  Lysias,  like  Gallio,  cared  for 
hone  of  those  things  which  embroiled 
the  Jews,  and  regarded  these  "ques- 
tions of  words  and  names,  and  of  their 
law,"  as  something  with  which  he  had 
nothing  to  do,  (ch.  18:  15,)  because 
they  did  not  properly  come  under  hia 
cognizance  as  a  civil  officer.  ^  But 
having  no  accusation  worthy  of  death  or  of 
bonds.  It  was  his  fault,  however,  that 
he  had  proceeded  to  bind  him,  and  was 
about  scourging  him,  contrary  to  law, 
and  before  trial  and  condemnation. 
Note. — "  Every  Roman  magistrate  be- 
fore whom  Paul  is  brought,  declares  him 
innocent."  The  great  representative 
kingdom  of  the  Gentiles  afi"ords  kind 
protection,  while  the  religious  author 
ity  of  the  Jews  plots  for  his  death. 


a66 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  59. 


'^*-^-  30  And  *wheii  it  was  told  me  how  that  the  Jews  laid 

25^ e".^"^'^''*^  wait  for  the  raau,  I  sent  straightway  to  thee,  and  "gave 
commandment  to  his  accusers  also  to  say  before  thee  what 
they  had  against  him.      Farewell. 

31  Then  the  soldiers,  as  it  was  commanded  them,  took  Paul^  and 
brought  Mm  by  night  to  Antipatris. 


30.  But  a  plot  (design)  against  the 
man  having  been  reported  to  me  as  on 
foot,  (to  be  brought  to  pass,  vs.  20,)  I 
sent  immediately  to"  thee,  having  charged 
also  the  accusers  to  sag  the  things  relating 
to  him  before  thee — that  is,  with  the  in- 
tention of  so  charging  them  after 
Paul's  departure.  ^  Fareivell—ViteraWy, 
be  strong — like  the  Latin,  valete,  used 
in  the  same  way.  Observe. — Lysias 
represents  (1)  That  Paul  was  not  in 
custody  as  a  convict,  but  had  been  res- 


cued from  a  mob.  (2)  That  he  had 
been  since  examined  before  the  San- 
hedrim, but  was  accused  of  no  crime, 
but  merely  of  erroneous  opinions ;  and 
(3)  That  Paul  was  a  Roman,  and  en- 
titled to  full  protection.  This  was  a 
considerate,  kind  and  faithful  state- 
ment of  the  case. 

31.  Antipatris.  The  escort  proceed- 
ed by  a  Roman  road,  which  has  been 
distinctly  traced  out  by  Drs.  Eli  Smith 
and  Robinson,  passing  by  way  of  Goph- 


na,  about  midnight,  and  thence  turn- 
ing from  the  road  to  Neapolis,  toward 
the  coast,  westward.  Antipatris  was 
reckoned  forty-two  Roman  miles  from 
Jerusalem,  and  twenty-six  from  Cesa- 
rea.  It  is  not  meant  that  they  brought 
him  all  the  way  to  Antipatris,  but  that 


they  brought  him  under  cover  of  the  night 
unto  Antipatris,  see  ch.  5: 19;  17:10. 
This  is  the  point  of  the  narrative  and  the 
idea  to  be  conveyed.  Josephus  speaks 
of  this  place  called  Kafar  Saba,  but 
rebuilt  by  Herod  and  called  Antipatris. 
It  is  identified  by  the  modern  name,  so 
remarkably  retained  and  traced  out, 
Kefr  Saba,  about  ten  miles  from  Lydda. 
Some  understand  that  the  distance  waa 
actually  accomplished  over  night  by 
six,  A.  M.  Others  that  they  halted 
as  Nicopolis  for  the  day,  and  proceeded 
the  next  night.  Others  that  it  was 
mostly  by  night,  though  occupying  tw« 
or  three  hours  of  the  next  mcrniug. 


D.  66.] 


CHAP.  XXIII. 


867 


32  On  the  morrow  they  left  the  horsemen  to  go  with  him,  and 
returned  to  the  castle : 

33  Who,  when  they  came  to  Cesarea,  and  delivered  the  epistle  to 
the  governor,  presented  Paul  also  before  him. 

SX  And  when  the  governor  had  read  the  letter,  he  asked  of  what 
province  he  was.     And  when  he  understood  that  he  was 
of^Cilicia;  «ch.2i:». 

35  y  I  will  heor  thee,  said  he,  when  thine  accusers  are  Indiltia.' ^*' 
also  come.  And  he  commanded  him  to  be  kept  in  '  Herod's  ,  ^att.  27:17. 
judgment  hall. 

32.  On  the  morroic.  This  would  be 
the  day  after  arriving  at  Antipatris, 
which,  by  the  Jewish  reckoning,  would 
begin  with  the  evening  after  they  left 
Jerusalem.  Inasmuch  as  now  the 
Apostle  had  been  escorted  beyond  the 
bounds  of  the  danger,  two  of  the  three 
divisions  turned  back,  leaving  hira  in 
charge  of  the  cavalry,  seventy  in  num- 
ber. This  seems  to  have  been  not  ac- 
cording to  orders,  as  they  were  made 
ready  to  go  to  Cesarea,  and  were  charged 
to  carry  him  safely  through.  It  would 
seem  that  they  were  not  longer  needed 
for  the  escort. 

33.  Who — the  horsemen,  that  were 
left  by  the  other  two  divisions,  in 
charge  of  Paul.  ^  Presented  Paid. 
They  presented  the  epistle  of  Lysias 
to  the  governor,  and  with  it  the  pris- 
oner Paul,  of  whom  he  wrote.  Thus 
they  executed  their  commission.  This 
instance  of  military  protection  enjoyed 
by  the  Apostle,  is  cited  by  the  African 
fathers  in  an  early  Council  in  favor  of 
seeking  military  defense  against  ene- 
mies. 

34.  35.  And — the  governor  having 
read  the  letter  of  Lysias,  he  inquired  of 
what  province  he  (Paul)  is.  As  he  was 
declared  to  be  a  Roman  citizen,  this 
was  a  natural  question  at  the  outset, 
as  he  would  know  the  particulars  of 
his  citizenship.  He  could  make  ofl&- 
eial  inquiry  of  the  governor  of  Cilicia 
if  he  was  in  any  doubt  as  to  the  fact. 
The  term  for  ''province" — eparchy — is 
a  general  term  for  imperial  and  sena- 
torial provinces.  There  were  laws 
regulating  such  provincial  relations, 
and  one  governor  was  not  at  liberty  to 
rely  eiit.rely  on   another's  letter    but 


must  himself  make  thorough  investiga- 
tion. The  deputy  was  bound  by  law 
to  refer  any  serious  case  to  the  gov- 
ernor. When  he  was  informed  (in  an- 
swer to  his  inquiry)  that  he  (Paul)  was 
o/(the  province  of)  Cilicia,  I  will  hear 
thee  through,  (in  regular  trial,)  he  said, 
token  also  thine  accusers  are  present — so 
as  to  hear  both  sides.  These  terras 
are  technical,  and  show  the  marks  of 
historical  verity  and  accuracy.  ^  And 
he  commmanded  him  to  he  kept  (under 
guard)  in  the  .pretorium  of  Herod — in 
buildings  attached  to  the  palace  erect- 
ed by  Herod  the  Great,  who  rebuilt 
Cesarea,  and  formerly  occupied  by  him 
when  he  resided  there.  The  palace  at 
Cesarea,  like  the  Vatican  at  Rome, 
probably  had  a  pi'ison  attached  to  it, 
as  was  the  case  in  ancient  times ; 
though  it  would  seem  that  Paul  was 
only  kept  under  guard,  and  not  thrust 
into  any  common  prison.  Note. — The 
seizure  of  'Paul  by  the  great  Gentile 
power  proves  to  be  his  protection.  He 
is  brought  now  by  this  wonder-working 
Providence  to  utter  his  defense  before 
a  new  dignitary  of  the  same  Mistress  of 
the  World, 

CHAPTER    XXIV. 

§  36.  Paul's  third  Defense — before 
Felix,  the  Roman  Governor.  Cesa- 
rea.    A.  D.  59.     Ch.  24:  1-21. 

Here  we  find  Paul,  for  the  first  time, 
put  upon  his  trial  before  the  represen- 
tative of  tne  great  Heathen  Empire  of 
the  world.  His  accusers  are  the  rep- 
resentatives of  the  Sanhedrim,  or  Su- 
preme religious  Court  of  the  Jewish 
nation.    Thus  it  appears  that  the  ijpoa- 


568 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D  59 


CHAPTER    XXIV. 

*ch.'!3:2,V        1  And  after  'five  days  ''Ananias  the  high  priest  de* 
K,  and  25:^.     gcendcd  with  the  elders,  and  with  a  certain  orator  named 
Tertullus,  who  informed  the  governor  against  Paul. 


tie,  and  in  him  the  Christian  doctrine, 
and  Christ  Himself  who  is  persecuted 
in  His  members,  are  formally  rejected 
by  the  people  of  the  ancient  covenant. 
Paul's  vocation  in  Jerusalem  is  fulfilled. 
Henceforth  the  history    looks  toward 
the  metropolis  of  heathendom,  and  Paul 
is  to  go  forward  to  fulfill  also  his  work 
at  Rome.    This  trial  also  gives  us  some 
insight  of  the  calumnies  heaped  by  the 
Jewish  leaders  upon  the  early  Chris- 
tians,  and    the  treacherous  arts    em- 
ployed  against   them.      Yet   this  our 
Lord  had  forewarned — that  they  should 
be  brought  before  governors  and  kings 
for  His  name's  sake — and  He  had  prom- 
ised that  it  should   be  given  them  in 
that  same  hour,  without  studied  pre- 
paration, what  they  ought  to  speak. 
(Matt.  10  :  19,  20.)      Paul's  defense  is 
calm,  out-spoken,  and  to  the  point — 
still  laboring  to  convince  his  country- 
men of  his  true  and  honest  adherence 
to     the     covenants,    properly    under- 
stood; and  to  the  last,  like  his  Master, 
claiming  to  be  a  friend  and  lover  of 
his   nation.     Felix,  alas!    is  only  an- 
other Pilate ;  yet  Paul  is  virtually  ac- 
quitted, even  before  him.     He  is  not 
now  pleading  his  cause  as  in  the  First 
Defense  before  the  Jewish  multitude, 
nor  as  in  the    Second  Defense  before 
the  Jewish  Sanhedrim,  but  before  the 
Representative    of    the   chief    Gentile 
Empire  of  the  world.    And  under  the 
protection  of  these    Gentile  laws  and 
arms,  the  great  Apostle  of  the  Gentiles 
has  the  opportunity  to  preach  Christ. 
1.    After  five  days  from    Paul's  ar- 
lival  at  Cesarea.    Leivin  gives  the  chro- 
nology   of  the    days  from  his  arrival 
at  Jerusalem  to  his  trial  before  Felix, 
thus— (8th  May, )  Paul  arrived  at  Jeru- 
salem.   (9th,)  Pentecost   and    Presby- 
tery held,   (ch.  21:18.)     (10th,)   Paul 
goes  to  the  temple  with  the  four  Naz- 
arites,   (ch,  21  :  26.)     (11th,)    Second 
day  of   the   Nazarite's    week.    (12th,) 
Third  day.  (IS  th,)  Fourth  day.  (14th,) 


Fifth  day,  and  Paul  is  apprehended  in 
the  temple,  ch.  21  :  27.  (15tb,)  Before 
the  Sanhedrim,  ch.  22  :  30;  24:1-10. 
(16th,)  The  conspiracy  against  Paul's 
life,  ch.  23  :  12,  31.  At.nine  o'clock  at 
night  Paul  is  dispatched  to  Cesarea." 
(17th,)  Paul  reaches  Cesarea,  ch.  28:24. 
(18,  19,20,21.)  At  Cesarea,  cb.  24:1. 
(22d,)  Paul  before  Felix.  See  also 
vs.  11.  We  may  reckon  "the  twelve 
days "  as  above,  understanding  that 
of  the  four  days  "at  Cesarea,"  the 
first  was  the  day  of  his  arrival  there, 
and  the  last  the  day  of  his  trial ;  and 
that  the  reckoning  does  not  include  the 
day  of  his  arrival  at  Jerusalem,  It 
was  twelve  days  (from)  since  that  day. 
T[  Ananias.  The  chief  captain,  Lysias, 
had  notified  to  the  Sanhedrim  that 
Paul's  case  was  referred  to  the  gov- 
ernor, and  cited  them  to  appear  there, 
with  their  charges.  Accordingly  they 
follow  it  up  with  a  bitter  determina- 
tion, and  with  all  haste.  The  high 
priest  Ananias  (descended)  went  doivn 
(from  Jerusalem  to  Cesarea — the  teria 
used  of  going  away  from  Jerusalem,) 
with  the  eldeis,  (not  necessarily  all  of 
them,  but  a  commission  of  them  foi 
the  purpose,)  "Ananias  rankling  at 
his  heart  for  the  afl'ront  he  had  re- 
ceived in  the  presence  of  the  Sanhe- 
drim," as  "f/ie  ivhited  ivaU" — and  with 
the  elders  representing  the  Church  and 
nation  of  the  Jews,  And  (with)  a  certain 
orator  (the  only  instance  in  Scripture 
in  which  this  word  occurs,  and  mean- 
ing the  professional  rhetorician,  and 
the  forensic  orator. )  named  Tertulhis— 
(a  Latin  name  diminutive  of  Tertius : 
and  probably,  as  ch,  24  :  2,  he  sepa- 
rates himself  from  tJiis  nation.)  He  waa 
a  Roman  who  better  understood  th« 
Roman  language,  and  mode  of  pleading 
before  a  Roman  court — icho  (that  is,  he 
and  they,  all)  informed — laid  informa- 
tion (proVably  by  word  of  mouth)  to 
the  governor  against  Paid.  This  is 
used  in  a  technical  sen&e.     The  trial. 


A.  D.  59.] 


CHAP.  XXIV. 


2  And  wken  he  was  called  forth,  Tertullus  began  to  accuse  Aiw, 
eaying,  Seeing  that  by  thee  we  enjoy  great  quietness,  and  that  very 
worthy  deeds  are  done  unto  this  nation  by  thy  providence, 

3  We  accept  it  always,  and  in  all  places,  most  noble  Felix,  with 
all  thankfulness. 

4  Notwithstanding,  that  I  be  not  further  tedious  unto  thee,  I  pray 
thee  that  thou  wouldest  hear  us  of  thy  clemency  a  few 

words. 

5  °  For  we  have  found  this  man  a  pestilent  fellow^  and  ch^e'^^s.^inj 

a  mover  of  sedition  among  all  the  Jews  throughout  the  ind"2i?28,'''^ 
world,  and  a  ringleader  of  the  sect  of  the  Nazarenes  : 


1  Peter  2 :  12,  15 


however,  may  have  been  in  Greek, 
which  was  allowed. 

2.  Galled  forth.  He  was  formally 
cited  to  appear  (from  the  guard-room) 
as  soon  as  the  charge  had  been  laid 
against  him  before  the  governor.  Ter- 
tullus opened  the  case,  stating  formally 
the  charges,  as  follows:  He  well  un- 
derstood what  Grotius  says — "It  is 
one  of  the  rules  of  rhetoric  to  secure 
the  good  will  of  the  judge  by  praising 
him."  This  was  especially  tlie  habit 
of  that  corrupt  time.  He  adroitly  says, 
in  praise  of  Felix,  all  that  could  be 
said — viz.  that  he  had  put  down  some 
disturbances  of  the  peace,  having  even 
assumed  the  title  of  "Pacifier  of  the 
Province."  Yet  he  himself,  in  some  of 
Lis  cruel  movements,  fanned  the  flame 
of  discord.  ^  Very  worthy  deeds — con- 
iervative  deeds,  (such  as  just  referred 
to)  becoming  to  this  nation  (coming  to 
pass)  by  your  provision,  (administra- 
tion.) Imperial  coins  at  that  time 
bore  the  title  Provideniia  Cesaris ;  the 
Emperors  claiming  Divine  attributes 
and  homage.  Felix  was  just  exulting 
over  the  defeat  of  the  Egyptian  false 
prophet,  who  is  referred  to  ch.  21  :  38 
— when  Paul  was  arrested  as  though 
he  might  be  the  same, 

3  We  accept  it — we  recognize  it  with 
gratitude,  not  only  now,  in  thy  pres- 
ence, but  always  and  in  all  places. 
Felix,  however,  was  hated  by  the  Jews, 
even  so  that  they  sent  an  accusation  to 
Rome  against  him.  ^  Most  noble.  The 
same  title  that  is  applied  to  him  by 
Lysias,  as  we  say  "your  excellency," 
&c. — a  title  of  the  office. 

4.  Notuithsianding — rather,  but  that  I 


may  not  hinder  thee  more,  (than  is  neceS' 
sary,)  as  though  he  would  speak  fur- 
ther of  the  virtues  of  Felix,  only  that 
he  might  intrude  upon  the  public  busi- 
ness. Tf  Hear  us  —  his  clients — the 
Jews,  whose  cause  he  was  pleading. 
^  Of  thy  clemency.  In  accordance  with 
thy  well  known  fairness  and  impartial- 
ity— a  few  words — lit.,  concisely. 

5.  His  first  point  is,  that  Paul  baa 
been  found  to  be  (1)  A  wicked  and  dan- 
gerous man — a  pestilent  fellow  (Xocfio^,) 
— a  plague  —  a  term  common  in  ha- 
rangues of  the  time  to  express  a  mon- 
ster of  wickedness  and  corruption — 
"man  of  Belial."  (1  Sam.  25:  25. 
Greek.)  (2)  A  mover  of  sedition,  by 
exciting  disturbance  among  them — 
one  stirring  insurrection  among  all  the 
Jews — throughout  the  world  —  in  all 
the  Roman  empire.  This  point  was 
skillfully  made,  as  it  would  be  worthy 
of  legal  notice  and  action.  So,  as  a 
last  resort,  the  Jews  charged  our  Lord 
before  Pilate  of  being  dangerous  to 
the  throne  of  Caesar.  (3)  And  a  ring- 
leader— a  term  applied  to  soldiers  in 
the  front  rank  of  an  army — a  foremost 
man — of  the  sect  (heresy,  vs.  14,)  of  the 
Nazarenes — the  followers  of  Jesus  of 
Nazareth,  so  called  in  contempt  among 
the  Jews,  and  known  by  this  name  now 
at  Jerusalem— as  they  had  the  name 
of  "  Christians  "  among  the  Gentiles  at 
Antioch,  &c.,  ch.  11  :  26.  They  seem, 
to  have  early  had  a  separate  syna- 
gogue of  the  Nazarenes.  The  name  no 
where  else  occurs  in  the  New  Testa- 
ment. After  the  Apostolic  history,  it 
was  a  name  taken  by  a  class  of  Juda- 
izing  Christians.     The  word  origiuail^ 


870 


THE  ACTS  OF  THE  APOSTLES. 


[A.  1).  69. 


llch.  21:28. 
•  John  18: 31 


6  ^  Who  also  hath  gone  about  to  profane  the  temple  : 
whom  we  took,  and  would  ^have  judged  according  to  our 
law. 

7  'But  the  chief  captain  Lysias  came  upon  us,  and  with 
great  violence  took  Jmn  away  out  of  our  hands, 

8  ^  Commanding  his  accusers  to  come  unto  thee  :  by 
examining  of  whom  thyself  mayest  take  knowledge  of  all 

these  things,  whereof  we  accuse  him. 

9  And  the  Jews  also  assented,  saying  that  these  things  were  so. 

10  Then  Paul,  after  that  the  govern o'x  had  beckoned  unto  him  to 


/ch.  21:33. 


ych.  23:30. 


is  from  a  Hebrew  term  signifying 
Branch,  the  name  by  which  Christ 
should  be  called,  and  which  followed 
Him  to  the  cross.  Tertullus  strove  to 
excite  the  governor's  prejudice  against 
Paul  as  a  leader  of  a  low  class  of 
people. 

6.  Here  is  another  charge,  (4)  That 
he  had  gone  about — literally,  attempted 
— endeavored — to  profane  the  temple, 
ch.  21:28.  This  would  be  recognized 
by  a  Roman  governor  as  a  capital 
offense.  1[  Whom  we  took — seized — laid 
hold  upon,  (but  with  a  seditious  force, 
ch.  21 :  17,  30,)  and  would  have  judged 
{wished  to  judge)  according  to  our  law. 
He  pretends  that  they  desired  to  try 
him  according  to  their  (Jewish)  law, 
as  the  Roman  government  commonly 
allowed  them  to  do,  (John  18:31,) 
and  only  on  such  charges  as  their  laws 
recognized.  But  the  fact  is,  that  they 
were  seeking  only  to  put  him  to  death, 
without  form  of  law,  and  were  actually 
beating  him  when  he  was  snatched  out 
of  their  hands,  ch.  21 :  31. 

7.  But.  ''Tertullus  as  impudently 
slanders  Paul,  and  accuses  Lysias,  as 
he  had  flattered  Felix."  T  With  great 
violence  —  literally,  with  much  force. 
This  is  false,  for  the  Jews  made 
no  struggle  when  Lysias  appeared. 
The  speech  is  skillfully  worded  so  as 
to  make  a  false  impression  upon  the 
governor,  complaining  that  Lysias  vio- 
lently interfered  with  the  lawful  pro- 
cedure of  the  Jews,  when  he  interpo- 
sed to  save  Paul's  life  till  the  facts 
should  be  known,  ch.  21  :  31,  &c. 
They  had  power,  it  would  seem,  to 
put  a  stranger  to  death  who  profaned 
their  temple,  (John  18  :  31,)  and  to 


scourge  Jewish  criminals.     Matt.  10  • 
17;  Acts  5:  48;  2  Cor.  11:24. 

8.  Commanding,  &c.  This  was  tho 
truth,  and  this  was  the  plain  duty  of 
the  chief  captain  in  every  serious  case. 
And  yet  Tertullus  seems  to  refer  to  it 
by  way  of  complaint,  as  though  they 
could  have  dispatched  the  business, 
and  should  have  been  left  to  do  so, 
without  putting  both  them  and  the  gov- 
ernor to  the  trouble  of  transfer  to  Co- 
sarea.  (This  clause,  with  vs.  7  and 
latter  clause  of  vs.  6,  is  omitted  in 
some  recent  editions.)  ^  Of  whom. 
If  the  preceding  passage  be  left  out, 
this  would  refer  to  Paul,  though  it 
seems  scarcely  probable  that  the  speak- 
er would  think  of  Paul's  being  put  to 
the  torture  for  examination,  as  was  un- 
lawful in  case  of  a  Roman  citizen.  It 
is  most  natural  to  refer  it  to  Lysias ; 
and  the  governor  seems  so  to  have  un- 
derstood it,  inasmuch  as  he  actually 
postponed  the  case  till  Lysias  should 
come,  see  vs.  22. 

9.  Assented.  They  indorsed  tho 
charges — "confirmed  this  speech  of 
their  heathen  mouthpiece."  The  same 
word  is  used  of  the  Jews'  conspiracy, 
ch.  23  :  20,  and  of  their  conspiracy 
with  Judas  in  the  case  of  our  Lord, 
Luke  22  :  5  ;  also  John  9  :  12,  where  it 
is  rendered  "  covenanted"  and  '•'■  agreed,"" 
Some  read  the  Greek  text  differently 
here,  and  adopt  a  word  meaning  they 
joined  in  assailing  him. 

10.  Then  Paul  answered,  the  governor 
having  nodded  1o  him  to  speak.  Here 
Paul  begins  this  Third  Defense.  Now 
he  is  to  plead  liis  ca-use  in  quick  suc- 
cession before  three  very  different  and 
representative  characters.     This  Felix 


A.  D.  59.] 


CHAP.  XXIV. 


371 


epeak,  answered,  Forasjnuch  as  I  know  that  thou  hast  been  of  many 
years  a  judge  unto  this  nation,  I  do  the  more  cheerfully  answer  for 
myself: 

11  Because  that  thou  mayest  understand,  that  there  are 

yet  but  twelve  days  since  I  went  up  to  Jerusalem  ^  for  to  ch'iilk. 
worship. 

12  *  And  they  neither  found  me  in  the  temple  disputing  ^arf =''"* 
with  any  man,  neither  raising  up  the  people,  neither  in 

the  synagogues,  nor  in  the  city. 


is  the  sensualist,  who,  of  course,  has 
no  sympathy  with  Paul's  doctrines. 
Festus  is  the  crafty  politician  who 
cares  for  no  such  kingdom  but  that 
which  is  meat  and  drink.  And  Agrip- 
pa  is  the  polite  formalist,  and  official 
guardian  of  religion.  But  though  in 
various  attitudes  of  unbelief,  they  unite 
in  rejecting  the  Gospel  of  Christ.  ^  / 
know.  Paul  confines  himself  to  the 
known  facts,  and  refers  not  to  Felix's 
character,  but  to  his  term  of  adminis- 
tration, since  [from)  many  years — from 
six  to  ten  years ;  and,  therefore,  well 
versed  in  Jewish  afi'airs.  This  was  at 
such  a  turbulent  period  a  compara- 
tively long  administration,  and  gave 
proof  of  some  talent.  \  A  judge.  The 
governor  had  the  power  of  life  or  death. 
\  The  more  cheerfully — hopefully — with 
more  confidence  in  the  result.  ^  An- 
swer —  defend  (  make  defense, )  the  I 
things  concerning  mysef.  Paul  has 
confidence,  as  he  intimates,  on  two 
grounds.  (1)  The  experience  of  Felix 
in  the  government.  (2)  The  shortness 
of  his  own  stay  in  Jerusalem,  so  that 
his  conduct  for  that  brief  period  could 
be  readily  sifted,  and  during  so  short 
a  time — only  five  or  six  days  until  he 
was  arrested — it  was  impossible  for 
him  to  stir  up  any  sedition,  as  was 
charged.     (See  vs.  1,  and  notes.) 

11.  Because — literally,  thou  being  able 
to  know — and  this  is  mentioned  as  an- 
other ground  of  the  Apostle's  con- 
fidence, that  Felix  would  readily  know 
that  Paul  had  arrived  at  Jerusalem 
only  twelve  days  before,  (see  vs.  1, 
notes,)  which  Lewin  thinks  must  refer 
to  the  day  of  Pentecost,  since  Felix, 
however  great  his  experience,  could 
have  had  no  means  of  knowing  when 


Paul  actually  arrived,  but  only  on  what 
day  was  the  feast.  But  he  could  as- 
certain on  inquiry  when  Paul  arrived. 
^  For  to  worship.  He  gives  three  rea- 
sons for  his  coming  to  Jerusalem,  (1) 
to  keep  the  feast;  (2)  to  bring  alms, 
vs.  17;  (3)  to  make  oblations.  One 
who  went  up  to  Jerusalem  to  worship 
in  the  temple,  would  scarcely  have 
been  found  profaning  it.  Though  he 
had  abandoned  Judaism  as  "a  law  of 
commandments  contained  in  ordinan- 
ces," he  had  the  true,  spiritual  idea 
of  that  ancient  system,  and  as  such  he 
honored  it,  and  could  worship  in  the 
use  of  those  observances.  He  could 
keep  the  Pentecost  as  a  Christian  Pen- 
tecost, just  as  he  could  keep  the  Jewish 
Sabbath  in  the  spirit  of  the  new  econ- 
my.  So  far  was  he  from  profaning  the 
temple  and  the  religion  of  his  fathers, 
that  he  came  up  hither  to  worship.  He 
stoutly  opposed  any  compulsory  keep- 
ing of  the  Jewish  ritual,  (Gal.  4:  9-11 ; 
Col.  2:16,)  but  he  also  claimed  the 
Christian  freedom  to  keep  the  feasts  or 
not,  (Rom.  1-1:6,)  if  only  in  their  high 
spiritual  use,  as  they  were  always  in- 
tended by  God,  and  always  kept  by  the 
true  Israel. 

12.  Paul  now  vindicates  himself  as 
to  his  conduct,  during  this  brief  time. 
He  challenges  any  proof  of  his  at- 
tempting to  raise  a  tumult,  as  charged 
in  vs.  5.  He  was  not  found  even  dis- 
cussing questions  in  the  temple,  as  he 
might  lawfully  have  done,  but  quietly 
worshiping  there,  nor  making  an  t?i- 
surrection  of  the  people,  (the  mob.)  aa 
was  charged — neither  in  the  synagogues, 
nor  through  the  city,  (in  the  streets.) 
The  time  was  too  brief  for  this,  if  he 
had  chosen  to  attempt  it,  and  they  had 


872 


th!e  acts  of  the  apostles. 


[A   D.  59 


13  Neither  can  they  prove  the  things  whereof  they  now  accuse 
me. 

»^seeAmo«8:  ^4  ;g^^  ^j^jg  J  confcss  unto  thcc,  that  after  ^^the  waj 
f^Timli.-s  which  they  call  heresy,  so  worship  I  the  'God  of  my 
mch^:!6.-22  and  fathers,  bclieving  all  things  which  are  written  in  "^  the  law 

and  in  the  prophets  : 
?6"6;7!and^28^:      15  And  "^  havc  hopc  toward  God,  which  they  themselves 
l%^n.v2:2.     ^Iso  allow,  ^ that  there  shall  be  a  resurrection  of  the  dead, 

John  5:  28,  29.      j^^^J^   ^f  ^^^  j^^g^   ^^^J   UUJUSt. 


not  found  liim  so  doing.  Thus  he  dis- 
proves their  charge,  vs.  5,  that  he  was 
a  {?iOi[i6g)  pest,  and  seditious  fellow. 

13.  Now  he  more  formally  and  posi- 
tively adds  to  his  denial  the  open  chal- 
lenge, and  calls  for  proof.  *[[  Prove — 
litcj-villy,  neither  are  they  able  to  present 
me,  (technical  term  still  used  in  courts, 
to  find  a  bill  ov  presentment  against  me,) 
concerning  the  things  of  which  they 
accuse  me. 

14.  But.  lie  proceeds  now  to  answer 
their  second  charge — that  besides  being 
a  public  nuisance  and  a  dangerous,  mis- 
chief-making man,  he  was  a  ringleader 
of  this  low,  vile  "sect"  of  the  Naza- 
renes.  This  he  admits  and  vindicates — 
so  far,  at  least,  as  belonging  to  them 
is  concerned.  ^  This  I  confess  to  thee — 
concealing  nothing  that  is  true  in  the 
accusation — that  after  (according  to) 
the  way  (called  also  "  this  icay,'^  ch.  22  : 
4;  ^^that  way,^'  ch.  19:  9,  23,  meaning 
the  Christian  way  of  belief,  worshfp, 
&c.)  tvhich  they  call  [alpeaig)  a  sect, 
(schism,  the  same  term  as  is  used  in 
their  charge,  vs.  5,  "sect  of  the  Naza- 
renes,"  so  also  ch.  26  :  5,)  so  tvorship 
I  (according  to  this  way  and  sect,  as 
they  charge,)  the  God  of  my  fathers, 
(not  by  any  means  introducing  any 
strange  God  as  they  alleged,  nor  desert- 
ing the  God  and  religion  of  my  fathers, 
but  on  the  contrary,)  believing  all  things 
ivhich  are  written  in  the  law  and  in  the 
prophets.  He  claims  that  he  is  so  far 
from  being  a  heretic  or  schismatic,  that 
he  adheres  faithfully  to  the  worship  of 
his  fiithers'  God,  and  receives  in  full 
faith  all  the  Old  Testament  Scriptures. 
He  claims  that  he  has  taken  the  true 
spiritual  idea  of  the  Old  Testament 
dcictriue  and  worship,  as  it  was  given 


by  God — and  that  the  New  Testament 
system  is  the  substance  of  which  (he 
Old  Testament  was  but  the  shadow. 
This  was  the  position  taken  by  Stephen, 
ch.  7.  This  was  a  fit  plea  before 
Felix,  as  the  Roman  law  allowed  all 
men  to  worship  the  gods  of  their  own 
nation. 

1 5.  And  have  hope  toward  {unto)  God. 
This  he  refers  to  in  his  defense  before  the 
Sanhedrim,  ch.  23  :  6.  He  claims  that 
he  not  only  worships  the  same  God  and 
receives  the  same  sacred  Scriptures, 
but  that  he  entertains  the  same  hope 
las  they — "the  hope  of  the  promise 
made  of  God  unto  onr  fathers."  (ch. 
26  :  6-8,)  the  hope  of  a  risen  Messiah 
which,  as  he  contended,  was  the  vital 
doctrine  of  Christianity,  and  for  which, 
therefore,  he  was  brought  to  trial — 
"the  hope  and  resurrection  of  the* 
dead,"  (ch.  23  :  6 ;  28:  20,)  as  it  was* 
illustrated  and  proved  in  the  case  of 
Jesus  Christ,  ch.  4  :  2,  notes,)  and 
which  was  held  by  "the  straitest  sect 
of  their  religion."  the  Pharisees,  of 
which  he  was  one,  by  birth  and  life, 
(ch.  23:6;  26  :  5. )  The  national  hope 
of  a  Messiah  did,  therefore,  involve 
the  "hope  of  a  general  resurrection," 
because  Jesus  had  been  proved  to  be 
the  Messiah  whom  they  hoped  for,  by 
His  resurrection,  and  that  resurrection 
too  was  the  pledge  and  proof  of  the 
general  resurrection.  Thus  is  realized 
the  hope  of  a  Restorer,  a  Redeemer 
from  death  ;  and  thus  we  are  begotten 
again  unto  a  lively  hope  by  His  resur- 
rection, (1  Pet.  1:3.)  Therefore  this 
was  the  vital  fact  of  Christianity,  which 
the  Apostles  were  raised  up  to  bear 
witness  of;  and  since  a  majority  of  tlio 
nation   (the  Pharisees,)   admitted   tb« 


A.  D.  59.] 


CHAP.  XXIV. 


373 


16  And  P  herein  do  I  exercise  myself,  to  have  always  a  J'«'»-**=i' 
conscience  void  of  offence  toward  God,  and  toward  men. 

17  Now  after  many  years  ^^I  came  to  bring  alms  to  my  IndwViB*' ** 
nation,  and  offerings.  TZvU-t 

18  ''Whereupon  certain  Jews  from  Asia  found  me  puri-  ^ch.2i!'i'6,27, 
fied  in  the  temple,  neither  with  multitude,  nor  with  tumult,  ^^'^^^^i-- 


doctrine  of  a  resurrection,  they  could 
not  reasonably  reject  it  as  instanced  in 
the  fact  of  Christ  rising  from  the  dead. 
Properly  understood,  the  Mosaic  system 
taught  the  doctrine  of   a  resurrection 
in  the  great  idea  of  a  Messiah  suflFer- 
ing  to  death,  yet  living  and  conquer- 
ing— shedding  His  blood  and  officiating  | 
to  present  it  before  God — as  Paul  shows 
in  his  Epistle  to  the  Hebrews,  (9  :  24-28  | 
and  10 :  12,)  on  the  basis  of  which  the  | 
faithful  of  Old  Testament  times  looked  | 
for  a  Canaan  above,  (ch.  11,)  into  which  j 
Christ  as  the  true  Joshua  should  lead 
His  people — "  the  rest  (keeping  of  Sab- 
baths) that  reraaineth  for  the  people 
of  God,"  ch,  4: 1-9.     This  resurrection 
is  of  the  dead,  (bodies,)  both  of  the  just 
and  unjust — not,  as  some  did  then  and 
■ince  allege,  confined  to  the  Just — nor 
so  as  to  allow  the  idea  of  any  annihila- 
tion of  the  wicked,  but  including  tiie 
resurrection  of   both,  which  involves, 
also,  a  state  of  retribution. 

16.  Herein.  In  this,  including  the 
aforesaid  confession — do  I  sirive — the 
term  is  used  of  habitual  practice,  such 
as  training  the  body  by  gymnastic  ex- 
ercises. (Some  editions  add  kqi,  also — 
/,  as  loell  as  they.)  ^  Strive — a  term 
peculiarly  appropriate  in  allusion  to 
the  athletic  exercises  at  the  Grecian 
games,  as  1  Cor.  9  :  27 — A  blameless 
conscience  to  have  toward  God  and  to- 
ward men,  always — as  he  says,  ch.  23  : 
1,  "  I  have  lived  in  all  good  conscience 
toward  God  until  this  day  " — that  is, 
HEREIN — conscientious  in  this  profes- 
sion of  his  fathers'  hope  and  covenants, 
acting  up  to  this  adherence,  with  the 
earnest,  constant  aim  to  maintain  a 
good  conscience  in  regard  to  the  reli- 
gion of  his  fathers. 

17,  18.  After — lit.,  in  the  course  of 
further  years.  Here  he  goes  back  again 
to  the  charge  in  vs.  6,  that  he  had 
profaned  the  temple ;  aud  in  order  to 

32 


narrate  the  circumstances  of  his  unjust 
arrest — that  whereas,  as  he  had  just 
declared,  he  was  not  found  discussing 
questions  in  the  temple,  so  he  was  found 
purified  in  the  temple,  neither  with  multi- 
tude nor  with  tumult.  ^  After  many 
years — lit.,  more  years — (several)  — the 
interval  between  his  visits  to  Jerusa- 
lem. The  previous  visit,  A.  D.  54, 
had  been  four  or  five  years  before, 
(ch.  18  :  22.)  It  was  now  A.  D,  59, 
and  so  he  had  been  these  years  absent. 
This  absence,  however,  had  been  not 
from  disregard  to  his  nation,  but  the 
contrary.  He  had  been  on  a  (mis- 
sionary and)  collecting  tour  for  his 
people,  and  as  the  result  of  this  he 
came  again,  after  such  an  absence,  to 
Jerusalem,  with  the  alms  which  he  had 
raised.  \  I  came  to  briny — lit.,  /  u-as 
present,  about  to  make.  Luke  makes 
no  mention  of  these  collections  in  this 
history.  But  the  epistles  which  Paul 
wrote  to  the  different  Churches  during 
the  time  covered  by  Luke's  history 
make  frequent  and  particular  mention 
of  these  contributions  from  the  Chris- 
tians in  Macedonia  and  Achaia.  Rom 
15  :  25, .&c.;  1  Cor.  16  :  3,  4;  2  Cor. 
chs.  8,  9^;  20  :  4.  Even  before  their 
great  missionary  commission  from  tho 
Church  at  Antioch,  Paul  and  Barnabas 
were  charged  by  them  with  alms  for 
the  poor  saints  at  Jerusalem.  James, 
Peter,  and  John,  "  the  pillars  "  at  Jeru- 
salem, charged  them  not  to  forget  the 
same  charitable  collections,  as  they 
gave  them  the  right  hand  of  fellowship 
to  go  to  the  heathen.  Gal.  2  :  10. 
Here,  by  the  way,  his  relation  to  the 
Gentiles  was  justified,  as  not  implying 
any  alienation  from  his  own  people, 
for  he  was  all  the  while  caring  for 
them.  ^  And  offerings.  The  term  im- 
plies rit»ial  offerings  in  the  temple, 
and  the  reference  is  to  the  expei)=e3 
which  he  undertook  for  the  Nazarues, 


574 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  5&, 


.^«h.^23:3o,and       ^9  •  Who  ouglit  to  havG  been  here  before  tliee,   and 
object,  if  they  had  aught  against  me 
20  Or  else  let  these  same  here  say,  if  they  have  found  any  evil- 
doing  in  me,  while  I  stood  before  the  council, 

21  Except  it  be  for  this  one  voice  that  I  cried  standing 
aaJ'iif  ■^'*'^^^   among  them,  *  Touching  the  resurrection  of  the  dead  I  am 
called  in  question  by  you  this  day. 


at  the  suggestion  of  the  brethren  in 
Jerusalem,  (ch.  21:23,26,)  This  he 
did  for  the  very  purpose  of  obviating 
any  such  charge  of  deserting  the  reli- 
gion of  his  fathers.  It  is  supposed  by 
some  that  he  bore  these  expenses  out 
of  the  funds  collected  for  poor  Jews  in 
Jerusalem,  as  these  were  indeed  of  the 
number,  and  were  recommended  to 
him  by  the  brethren  there  for  this  very 
service.  Therefore  these  contributions 
which  he  presented  showed  his  love 
for  his  nation,  and  his  interest  in  the 
temple,  and  would  disprove  the  charge 
of  profaning  the  temple  and  stirring  up 
seditions  among  the  people.  ^  Where- 
upon— rather,  la  which — in  the  per- 
formance of  which  alms  and  offerings, 
certain  Jews  from  Asia — foreign  Ephe- 
sian  Jews,  (ch.  21  ;  27.)  This  clause 
is  emphatic — as  much  as  to  say  stran- 
gers and  private  men.  known  only  as 
Asiatic  Jews — not  officers  nor  those 
who  are  here,  hut  persons  who  are  ab- 
sent, vs.  19,  found  me  in  the  temple — 
:.V0T  disputing,  nor  raising  an  insur- 
rection of  the  people,  as  was  charged, 
(see  vs.  12,)  hu.t  purified  in  the  temple — 
undergoing  the  rites  of  pufification, 
which  belonged  to  his  engagements 
there  with  the  Nazarites.  He  was  ar- 
rested, therefore,  in  the  very  act  of  per- 
forming the  rites  of  the  temple — was 
even  charged,with  profaning  the  tem- 
ple, and  deserting  his  fathers'  religion 
while  he  was  actually  engaged  in  the 
temple  service — and  so  far  from  raising 
insurrection  among  the  people,  was 
thus  worshiping  neither  loith  multitude 
nor  with  tumult. 

19.  Who  ought — rather,  who  must. 
As  the  Roman  law  required  that  in 
sveiy  trial  the  prisoner  should  have 
his  accusers  face  to  face,  it  was  neces- 
sary that  his  accusers  should  have  been 
present  as  witnesses  against  him   if  he 


was  to  be  fairly  tried.  But  they  had 
not  been  brought.  The  Sanhedrim 
were  aware  that  if  they  were  examin- 
ed, it  would  appear  that  not  Paul,  but 
these  men,  originated  the  disturbance. 
][  Object — literally,  accuse.  The  law 
required  them  to  be  present  as  his  ac- 
cusers. 

20.  Or — waiving  this  legal  require 
ment — let  these  themselves — who  are  here 
present,  and  have  undertaken  the  pros- 
ecution— Ananias  and  the  elders — as 
much  as  to  say,  "  I  challenge  even  these 
who  are  fiercely  persecuting  me,  and  who 
appear  here  against  me,  instead  of 
the  lawful  witnesses" — if  they  found  any 
(or,  what)  xorong  in  me,  standing  (as 
I  stood)  before  the  council.  They  would 
readily  remember  that  Lysias  declared 
in  his  favor,  that  '•  when  he  brought 
him  forth  into  their  council,  he  per- 
ceived that  nothing  worthy  of  death 
or  of  bonds  had  been  laid  to  his  charge," 
ch.  23  :  28,  29.  If  Evil  doing.  This 
term  is  rendered  '■'■matter  of  wrong,^^ 
ch.  18:14,  and  refers  to  a  legal  offense. 
No  charge  had  been  formally  made, 
much  less  proved,  before  their  own 
court. 

21.  Except  [other  than)  concerning  this 
one  voice  {(puv?/^)    (expression)  which  I 

'cried,  standing  (as  I  stood)  among  them — 
the  Sanhedrim  —  touching  (concern- 
ing) the  resurrection,  &c.  This  was  the 
declaration  of  Paul  before  the  Sanhe- 
drim which  raised  the  great  excite- 
ment, compelling  Lysias  to  interfere 
and  rescue  Paul  out  of  their  hands, 
ch.  23:6-8.  And  this  it  was  that 
Lysias  declared  to  be  a  question  of 
their  law,  ch.  23  :  29,  and  Felix  would 
doubtless  regard  it  in  the  same  light 
and  as  no  "  evil  doing," (u6lKT]fj.a.)  Here 
again  he  repeats  before  the  Jewish  lead- 
ers his  profession  of  that  vital  doctrine 
which  was  illustrated  in  case  of  th« 


A.  D.  59.] 


CHAP.  XXIV. 


875 


22  And    when    Felix   heard    these    things,   having  more  perfect 
knowledge  of  that  way,  he  deferred  them,  and  said,  When 
'Lvsias  the  chief  captain  shall  come  down,  I  will  know"""-^- 

the  uttermost  of  your  matter. 

23  And  he  commanded  a  centurion  to  keep  Paul,  and  to 

let  him  have  liberty,  and  ^  that  he  should  forbid  none  of  li\Q^'-^'*^^ 
his  acquaintance  to  minister  or  come  unto  him. 

24  And  after  certain  days,  when  Felix  came  with  his  wife  Urusilla, 
which  was  a  Jewess,  he  sent  for  Paul,  and  heard  him  concerning  the 
faith  in  Christ. 


Messiah,  a  foundation-fact  of  Ciiristi- 
anity,  ntthe  same  time  proving  Christ's 
Mcssiahship,  and  sealing  Christianity 
as  Divine  ;  so  that  the  whole  Christian 
system  was  involved  in  this  doctrine  of 
the  resurrection. 

22.  And  Felix  having  heard  these 
things,  (when  he  should  have  at  once 
given  judgment  in  Paul's  favor,  as  no 
witnesses  were  present  against  him,) 
knowing  more  (very)  accurately  the  things 
in  regard  to  the  way,  (viz.  the  Chris- 
tian sj'stem,  so  far,  at  least,  as  con- 
cerned its  relations  to  Judaism,  yet  as 
Paul  had  referred  to  what  had  passed 
I  efore  Lysias,)  he  put  them  off,  not  ven- 
turing to  act  in  direct  oppositionio  the 
Sanhedrim,  like  another  Pilate.  He 
was  convinced  of  Paul's  innocence, 
and  put  them  off — a  technical  term, 
meaning  he  deferred  sentence — as  much 
ns  to  say  that  they  had  failed  to  make 
out  their  case  against  Paul.  Felix  had 
been  governor  during  six  years,  and 
Christianity  was  preached  there  at  Ce- 
s:irea  by  Philip,  was  embraced  by  the 
centurion  and  others,  and  his  own  wife 
was  a  Jewess,  so  that  he  would  naturally 
know  much  of  the  Christian  system,  in 
respect  to  Judaism.  He  resorted  to 
the  ignoble  plan  of  postponing  the  case, 
and  says  to  them,  when  Lysias  the 
ehief  captain  shall  come  down  (from 
Jerusalem,)  /  xcill  adjudge  your  mat- 
ters— give  a  final  decision.  Whether 
Lysias  came,  or  what  means,  if  any,  were 
taken  to  get  his  testimony,  is  not  here 
mentioned  by  Luke ;  but  as  they  had 
referred  the  governor  to  him  (vs.  8,) 
be  makes  this  a  pretext  for  delay.  Be- 
sides, we  have  afterwards  some  fur- 
ther insight   into  this   postponement, 


I  when  we  find  that  he  hoped  to  receive 

I  from  Paul  a  bribe,  (vs.  26.) 

I  23.  He  commanded  also  the  centurion, 
(who  had  charge  of  him,  ch.  23:32,) 
that  Paul  be  kept  (in  custody,)  and  have 
i?idulgence,  (so  far  as  would  consist  with 
safety.)    He  seems  to  have  been  in  what 

i  was  termed  "military  custody,"  in 
which  case  the  prisoner  was  bound  by 
a  long,  light  chain  to  his  left  arm,  the 
other  end  ef  which  was  fastened  to  the 
ofl[icer.  ^ And  that  he  should  forbid,  &c. 
This  was  the  Jjind  of  free  indulgence 
he  was  to  have,  and  not  to  be  treated 
as  a  criminal,  for  his  case  was  unde- 
cided, and  the  clear  presumption  was 
also  in  hig  favor.  This  allowance  granted 
to  him  of  seeing  his  friends,  may  have 
been  connected  with  the  hope  of  ob- 
taining a  bribe  from  them.  ^  Of  his 
friends — literally,  of  his  oivn,  (people,) 
that  is,  the  believers,  (ch.  4  :  23.  See 
10  :  1,  24,  44,)  and  his  fellow  travelers 
and  near  friends,  ch.  20  :  4 ;  21  :  12, 
&c.  as  Philip,  Luke,  &c.  ^To  minister — 
wait  upon  him — do  him  service,  supply 
his  wants,  or  corne  unto  him — visit  him. 
Thus  Paul  was  able  to  propagate  the 
Gospel. 

24.  And  after  some  (certain)  days, 
(not  long,)  Felix  having  come,  (perhaps 
having  lately  arrived  with  this  woman, 
or  coming  to  the  palace  of  Herod,  where 
he  was  about  to  give  audience  to  Paul,) 
ch.  23  :  35,  with  Drusilla  his  wife.  This 
Felix  had  been  thrice  married  and  to 
persons  of  royal  birth,  twice  to  one  of 
the  same  name,  one  of  whom  was  this 
Jewess,  a  daughter  of  Herod  Agrippa 
the  elder,  ch.  12  :  23,  and  sister  to  this 
Agrippa  II.  She  was  remarkable  for 
her  beauty,  and  had  been  betrothed  at 


876 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  69. 


25  And  as  he  reasoned  of  righteousness,  temperance,  and  judgment 
to  come,  Felix  trembled,  and  answered.  Go  thy  way  for  this  time ; 
when  I  have  a  convenient  season,  I  will  call  for  thee. 


six  years  of  age  to  Epiphanes,  son  of 
Antiochus,  who  refused  to  become  a 
Jew  as  he  had  contracted,  and  she  was 
married  to  Azizus,  king  of  the  Emes- 
senes.  But  Felix,  by  the  aid  of  a 
magician,  induced  her  to  leave  her 
husband,  and  took  her  to  wife.  She 
and  her  son  perished  in  an  eruption  of 
Vesuvius,  A.  D.  79.  The  other  Drusilla 
whom  Felix  married  was  a  grand- 
daughter of  Antony  and  Cleopatra. 
^ Being  a  Jewess.  An  affecting  specimen 
of  the  Jewish  degradation  is  here  before 
the  eyes  of  Paul.  She  is  mentioned 
as  if  to  account  for  the  interview.  It 
would  seem  as  if  Drusilla  had  expressed 
some  interest  in  hearing  this  Jew,  about 
whom  there  had  been  so  much  stir. 
\  Sent  for  Paul — to  be  brought  from 
his  confinement  to  the  apartment  where 
he  was  to  hear  him — and  heard  him. 
Paul  embraced  this  opportunity  to 
expound  the  Christian  faith,  and  Felix 
heard  him — perhaps  invited  him  to  ex 
plain  the  outlines  of  the  Gospel  system, 
which  had  provoked  so  much  discussion. 
T[  In  Christ.  The  faith  which  had  Christ 
for  its  object  and  basis,  and  which  held 
to  Jesus  as  the  promised  Messiah  and 
the  only  foundation  of  hope,  and  pat- 
tern of  conduct.  This  seems  to  have 
been  a  private  hearing,  not  connected 
immediately  with  the  trial.  It  was, 
doubtless,  given  him  what  to  speak. 

25.  The  free  scope  which  Paul  took 
in  his  discourse  appears  from  the  top- 
ics here  noted.  The  preacher  was 
fearless,  and  it  was  the  governor  who 
quailed  before  the  prisoner  of  Christ. 
\  And  as  he  discoursed  (of )  concerning 
righteousness — (^rectitude) — directing  his 
exposition  of  the  Christian  faith  to 
these  leading  Christian  virtues,  and 
thus  giving  it  a  practical  application. 
Felix  is  said  by  Tacitus  to  have  con- 
sidered that  he  might  commit  all  crimes 
with  impunity.  This  moment  there 
Bat  by  his  side  the  subject  and  witness 
of  his  unblushing  wickedness.  T[  Tem- 
perance. The  term  means  self-cora- 
aand  in  all  things — not  in  the  single 


i  sense  of  moderation  in  food  and  absti- 
I  nence  from  intoxicating  drink,  but  of 
I  self-mastery  in  all  the  passions,  with  the 
j  special  sense  of  chastity ;  yet  also  in- 
cluding "drunkenness,  revelings,  and 
such  like."  (Gal.  5:  21.)  We  know 
not  how  Paul  discoursed  on  these  top- 
ics. But  we  can  readily  see  that  any 
treatment  of  these  items  as  among  the 
high  Christian  virtues,  must  have  come 
with  overwhelming  power  upon  this 
distinguished  profligate.  It  would  seem 
that  Paul  exposed  the  sins  of  which 
Felix  was  so  notoriously  guilty,  not  by 
personal  and  severe  denunciation,  but 
by  a  faithful  exhibition  of  the  Chris- 
tian virtues,  leaving  the  sensualist  to 
see  himself  reversed  in  the  bright  mir- 
ror of  the  Christian  faith.  *![  Judgment 
to  come — literally,  the  judgment  that  is 
about  to  be — that  shall  so  surpass  all 
proud  tribunals  of  men,  and  that  shall 
judge  all  judges,  and  potentates,  and 
that  with  most  unerring  rectitude,  as- 
signing to  them  their  everlasting  re- 
wards. Paul  brought  forward  this 
doctrine,  also,  in  his  exposition  of  the 
Christian  faith  at  Athens,  and  waa 
dismissed  by  them  as  he  came  to  dis- 
course upon  the  general  resurrection, 
(ch.  17:31.)  This  is  a  fundamental 
doctrine  of  the  Christian  faith.  Tf  Trem- 
bled— lit.,  becoming  verg fearful.  Nothing 
is  said  of  Drusilla's  emotions,  but  Fe- 
lix was  deeply  moved.  ^  For  this  time 
— literally,  as  to  the  noiv — for  the  pres- 
ent— depart.  He  merely  dismissed  Paul, 
neither  taking  personal  offense  at  him-  - 
so  reasonably  and  sincerely  did  the 
great  preacher  expound  the  truth — nor 
receiving  the  Gospel  from  him.  He 
seems  here  to  have  arrested  the  dis- 
course which  we  suppose  had  already 
set  forth  these  virtues  as  the  fruits  of 
thi  Spirit,  and  which  would  have 
brought  forward  to  the  troubled  con- 
science the  free  offers  of  salvation  by 
Jesus  Christ,  the  Saviour  as  well  as  the 
Judge,  exalted  to  give  repentance  to 
Israel,  and  remission  of  sins.  Tf  When 
— literally,  but  having  found  an  oppor 


A  D.  6S.1 


CHAP.  XXIV. 


877 


2G  He  hoped  also  that  ^ money  should  have  been  given  y^^-^*:". 
him  of  Paul,  that  he  might  loose  him  :  wherefore  ho  sent 
for  him  the  oftener-,  and  communed  with  him. 

27  But  after  two  years  Porcius  Festus  came  into  Felix' 
room  :  and  Felix,  *  willing  to  shew  the  Jews  a  pleasure,  ch^^i^^V  Le 
left  Paul  bound.  25:9-i4.' 


tunity — a  favorable  season — /  will  send 
for  thee,  back  again.  Observe.  — 
(1)  "This  very  time  should  have  been 
the  convenient  season  " — Bengel.  (2) 
He  positively  dismissed  the  subject  for 
the  present,  but  promised  attention  to 
it  at  some  future  favoring  opportunity. 
(3)  Though  he  often  saw  Paul  after- 
wards, (vs.  26,)  there  is  no  evidence 
that  he  ever  found  a  convenient  season 
to  attend  to  the  Gospel. 

26.  He  hoped — lit.,  at  the  same  time 
also  hoping.     This  is  immediately  con- 
nected with  the  foregoing  verse,  and 
opens    to   view    what   was    really  the 
strange  conflict   in    the   mind  of  this 
princely   sensualist.       ^Yhile    be    was 
stirred  to  the  very  soul  by  the  Apos- 
tle's discourse,  so  as  to  bid  him  begone, 
he  promised  to  recall  him,  and  he  was 
at  the  same  time  hoping  that  money  (pi. 
moneys)    would    have    been   given    him. 
This  was  strictly  forbidden  by  the  Ju- 
lian law  of  the  Romans,  (Digl.  47  :  11, 
7,)  yet  it  was  practiced,  and  became 
the  habit  in  the  time  of  Festus'   suc- 
cessor, Albinus,   so    that  no  criminals 
remained   in  prison  under  him  except 
such    as    offered  no   sufficient  bribes. 
{Jos.  B.  J.  ii.  14,  1.)     Paul,  however, 
offered  no  such  consideration — and  his 
example  in  this  respect  was  pleaded  by 
Tertullian  with   those  Christians  who 
sought  to  purchase  escape  from  perse- 
cution   in  the    third    century.     Felix 
may  have  had    an  eye    to   the    funds 
which  Paul  alludes  to,  vs.   17  ;  and  he 
had  also  influential  friends  at  Cesarea, 
who  might  have  been  thought  likely  to 
contribute  for  his  release.     .Note. — (1) 
Felix,  like  .Tudas,  was  impelled  by  the 
>owest  avarice  to  resist  all  his  convic- 
tions of  right,    (2)   How  one  may  carry 
on  his  cherished  crimes  while  deep  con- 
viction of  sin  is  struggling  in  his  bosom. 
(3)  It  is  not  conviction  that  is  saving, 
KqI  Christ,  to  whom  it  ought  to  lead. 
33* 


I  T  Wherefore.  Felix  sent  for  Paul  often 
after  this,  but  moved  by  the  hope  of  sor- 
did gain  and  not  by  the  hope  of  salva- 
tion, he  cared  not  to  inquire  furtlier  into 
the  hope.  He  even  sent  for  the  minister 
of  Christ  who  had  preached  righteous- 
ness to  the  oppressor,  chastity  to  the 
adulterer,  and  a  coming  judgment  to 
the  unjust  judge,  and  sent  for  him  ths 
i  more  frequently,  (on  this  account,)  and 
I  communed  with  him — talked  with  him 
I  in  free,  familiar  intercourse — carrying 
I  on  his  deceit  and  putting  himself  even 
under  the  sound  of  the  Gospel  which 
Paul  must  have  preached  to  him,  in 
the  base  hope  of  getting  a  wicked  bribe. 
So  deep  is  the  depravity  of  the  heart. 
Felix  "  sent  for  Paul "  as  if  he  had  "  a 
convenient  season,"  and  according  to 
the  promise  he  had  made.  And  prob- 
ably he  gave  Paul  to  understand  that 
he  would  willingly  hear  him  further. 
But  he  seemed  never  to  have  fomid 
room  for  the  Gospel  in  his  heart,  nor 
any  opportunity  any  better  than  the 
first  for  giving  earnest  attention  to  the 
truth  of  God.  "Thus  the  wretched 
Felix  neglected  to  secure  the  treasure 
of  the  Gospel." — Bengel. 

27.  After  two  years — literally,  a  peri- 
od of  two  years  having  been  fulfilled,  since 
Paul's  imprisonment  at  Cesarea — Fe- 
lix received  (from  Nero)  a  successor ^ 
Porcius  Festus.  It  appears  most  prob- 
able, according  to  the  latest  researches 
of  Wieseler,  Winer,  &c.,  that  this 
change  took  place  A.  L),  60.  This  was 
a  trying  dispensation  to  Paul,  keeping 
him  from  going  forward  to  his  mission- 
ary work ;  yet,  as  he  was  not  kept  ia 
close  confinement,  he  was  able  doubt- 
less to  superintend  the  Churches  by 
correspondence  and  oral  messages,  as 
he  did  during  his  imprisonment  at 
P.ome.  And  thus  't  was  wisely  order- 
ed that  important  work  should  first  be 
done  for  the  greater  estafclishraent  of 


878 


THE  ACTS  OF  THE  APOSTLES. 


[A.  1).  60. 


CHAPTER    XXV. 

1  Now  when  Festus  was  come  into  the  province,  after  three  days 

he  ascended  from  Cesarea  to  Jerusalem. 
i._2t:i.  2  »Th3n   the   high   priest  and   the  chief  of  the  Jews 

informed  him  against  Paul,  and  besought  him, 


the  Churches  in  Asia  Minor  and  Greece, 
before  he  should  go  to  Rome.  The 
reason  given  for  the  conduct  of  Felix,  in 
80  unrighteously  keeping  him  in  custo- 
dy when  nothing  could  be  proved  against 
him,  is  that  he  was  willing  to  lay  up  fa- 
vors with  the  Jews,  and  therefore  Left  Paul 
bound.  Light  is  thrown  upon  this  brief 
record  by  the  fact  that  the  Jews  were 
much  exasperated  at  his  avarice  and 
cruelty,  (he  having  lately  ordered  a 
massacre  of  the  .Jews  in  the  streets  of 
Cesarea,)  and  they  were  m.-iking  com- 
plaints of  him  at  Rome  ;  and  he  hoped 
by  this  measure  toward  Paul  to  curry 
favor  with  them,  so  as  to  gain  them 
over  to  his  interest.  He  did  not  suc- 
ceed in  this  wicked  scheme.  His  ac- 
cusers followed  him  to  Rome,  and  he 
escaped  condemnation  only  through  the 
intercession  of  his  brother  Pallas,  who 
was  a  friend  of  Nero,  but  who  was  after- 
wards put  to  death  by  that  bloody  em- 
peror, "  for  that  he  held  a  vast  treasure 
in  a  long  old  age." — Tacit.  Ann.  L.  14. 
Thus  the  lust  of  gain  in  Nero  led  to 
the  death  of  Felix's  brother  and  advo- 
cate, and  perhaps  also  of  Felix  him- 
self, as  the  lust  of  gain  had  led  to 
Paul's  unjust  confinement.  We  re- 
member also,  that  it  was  to  show  the 
Jews  a  pleasure  that  Pilate  delivered 
the  Lord  Jesus  into  the  hands  of  the 
Jews,  Felix  does  not  give  Paul  over 
to  death,  because  "  the  lion  can  go  no 
further  than  the  chain."  Paul  has  not 
yet  to  die,  but  he  has  yet  to  suffer  for 
Christ's  sake,  as  he  was  forewarned  at 
the  beginning. 

CHAPTER    XXV. 

^37.  Paul's  fourth  Defense  —  viz. 
BEFORE  Festus,  and  accused  by 
THE  Sanhedrim.  Cesarea.  A.  D.  60. 
Ch.  25 : 1. 

The  Apostle — a  prisoner  for  Christ 
—has  now  been  two  long  years  unjustly 
31 


deprived  of  his  liberty  ;  and  as  if 
to  prove  in  his  case  the  persistent 
hatred  and  bitterness  of  the  Jewish 
people,  he  is  now  to  hear  the  same 
charges  repeated  against  him,  with  all 
the  fresh  malice  of  the  first  accusation. 
This  new  governor  died  in  about  two 
years.  He  was  active  and  efficient  in 
suppressing  insurrections,  and  bore  a 
good  character  for  a  mild  and  just  ad- 
ministration, quite  superior  to  that  of 
Felix.  But  he  was  a  crafty  politician, 
vs.  19,  vacillating,  like  Pilate,  be- 
tween the  requirements  of  the  Roman 
law  and  the  demands  of  the  Jews. 

1.  Festus  then  having  come  to  the 
province.  Judea  was  not,  strictly  speak- 
ing, a  province  of  itself,  but  was  at- 
tached to  the  province  of  Syria  as  a 
procuratorship.  Yet  it  was  also  called 
a  province,  as  the  governor  was,  prac- 
tically, almost  independent  of  Syria. 
See  vs.  13.  ^  After  three  days.  Fes- 
tus at  once  pays  the  Jews  the  courtesy 
to  go  up  to  Jerusalem,  the  capital, 
and  of  course  his  first  business  is  to 
have  an  interview  with  the  high  priest. 

2,  3.  This  arrival  of  Festus,  the 
new  governor,  at  Jerusalem,  was  im- 
proved by  the  leaders  of  the  Jews  for 
nothing  so  much  as  to  urge  forward  their 
malicious  accusation  against  Paul,  vs. 
15.  The  high  priest  was  not  now  that 
Ananias  whom  Paul  had  rebuked,  (ch. 
23:  3,)  but  one  named  Ismael,  son  of 
Fabi,  who  had  been  put  forward  by 
Agrippa,  while  Ananias  retained  much 
influence  and  authority  until  his  death. 
In  vs.  15  Festus  speaks  of  the  accu- 
sers as  "  chief  priests  and  elders,"  here 
spoken  of  as  the  chief  (men)  of  the  Jews, 
loho  informed  (tabled  charges,  as  ch. 
24:  1,)  against  Paul,  and  besought  him. 
The  term  denotes  caU'mg  to  one's  aid-^ 
then  to  beseech,  and  the  tense  of  the 
verb  implies  that  it  was  done  with  im- 
portunity. And  not  only  this,  but  they 
deiired  (for  themselves)  favor  ajainsi 


A.  D.  60.] 


CHAP.  XXV. 


876 


3  And  desired  favour  against  him,  that  he  would  send 

for  him  to  Jerusalem,  ''laying  wait  in  the  way  to  kill  him.  *<=h, 23:12-16. 

4  But  Festus  answered,  that  Paul  should  be  kept  at 
Cesarea,  and  that  he  himself  would  depart  shortly  thither. 

5  Let  them  therefore,  said  he,  which  among  you  are 

able,  go  do\^u  with  me,  and  accuse  this  man,  "if  there  be  X^{^J'-^^' 
any  wickedness  in  him. 

G  And  when  he  had  tarried  among  them  ||  more  than  i'opL^^eaTL 
ten  days,  he  went  down  unto  Cesarea ;  and  the  next  day  ^/[enSi*^* 
sitting  on  the  judgment  seat  commanded  Paul  to  be  brought. 


him — made  interest  and  solicited  this 
as  a  special  favor  to  them— ^^a?  he  xvoidd 
(at  once  while  he  was  there)  send  for 
him  to  Jerusalem,  they  making  an  am- 
bush to  kill  him  by  the  icay.  They 
were  even  arranging  all  the  plans  for 
the  ambush,  or  "lying  in  wait"  of  as- 
sassins, which  they  had  failed  in  be- 
fore, ch.  23  :  16.  Festus  knew  noth- 
ing of  this,  at  first,  as  we  suppose,  but 
Luke  knew  of  it.  We  find  from  vs. 
15  that  they  first  of  all  applied  to  him 
to  have  a  verdict  given  against  Paul, 
without  further  trial.  This  was  direct- 
ly in  the  face  of  the  Jewish  law  as 
well  as  of  the  Roman,  and  serves  to 
show  the  corruption  and  degradation 
which  the  people  had  reached. 

4.  But  Festus  answered  that  Paul  is 
kepi  (in  custody)  at  Cesarea  (not  ''should 
be  kept,'')  and  that  he  himself  would 
shortly  depart  (thither. )  He  stated  the 
fact  well  known  to  them,  that  Paul  was 
at  Cesarea,  in  custody  for  trial,  and  he 
made  his  own  speedy  return  thither  a 
reason  for  not  complying  with  their 
demand.  Thus  understood,  this  reply 
of  his  has  not  the  haughty  tone  and 
positive  air  given  by  our  version,  and 
falls  in  more  with  the  smooth,  concil- 
iatory tact  of  Festus.  He  may  have 
meant  them  to  understand  that  Paul 
was  in  safe  keeping  there,  and  would 
not  escape ;  and  was  there,  whither, 
as  they  knew,  he  had  already  been  sent 
by  the  chief  captain,  according  to  law, 
for  the  governor's  decision. 

5.  He  proposes  to  them,  therefore, 
to  have  Paul's  accusers  go  down  with 
himself,  and  proceed  to  the  trial.  In 
vs.  It)  he  tells  Agrippa  that  he  insisted 
on  the  reqmrement  of  the  Koman  law 


to  this  eflFect.  It  would  appear,  how- 
ever, that  though  this  may  have  been 
in  mind,  he  spoke  to  the  Jews  in  quite 
a  difi'erent  tone.  ^|"  Able.  This  terra, 
which  commonly  means  "able,"  may 
here  mean  empowered,  authorized,  dele- 
gated for  the  purpose  ;  or  it  may  mean, 
more  generally,  leading  men — the  most 
distinguished  members  of  the  supreme 
council.  See  vs.  2.  It  does  not  mean 
such  as  were  able  to  go  down,  for  it 
was  not  a  matter  of  convenience  or 
option,  as  it  was  required  by  law. 
Lit.,  The  chief  men  among  you,  he  says, 
going  down  together,  if  there  is  any  thing 
in  (the  case  of  )  this  man,  let  them  accuse 
him — some  understand,  "those  compe- 
tent to  undertake  the  task  of  accusers." 
The  word  for  "wickedness"  is  only 
implied,  and  not  found  in  the  original. 
6.  3Iore  than  ten  days.  The  margin 
reads,  not  more  than  eight  or  ten  days  ; 
which  is  judged  by  latest  critics  to  be 
the  true  reading  And  as  this  was  the 
whole  time  of  Festus'  stay  in  Jerusa.. 
lem,  he  ''returned  shortly,"  as  he  said 
vs.  4.  According  to  the  received  text, 
it  would  seem  to  be  meant  that  he  did 
not  return  "shortly,"  as  he  promised. 
^  The  next  day.  Lit.,  Going  down  to 
Cesarea,  on  the  morrow.  ^  Sitting  upon 
the  judgrdent  seat,  he  ordered  Paul  to  be 
brought  (into  court.)  The  promptness 
of  this  proceeding  was  required  by  the 
promise  he  had  given  to  the  Jews,  who 
seem  to  have  gone  down  with  him,  vs. 
5.  Festus,  on  the  one  hand,  was  bound 
to  execute  the  law  in  case  of  a  Roman 
citizen ;  and  on  the  other  hand  he  had 
the  Jews  to  conciliate,  who  were  evi- 
dently so  much  embittered  against  the 
prisoner,  and  who  might  foment  fresk 


180 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  60. 


d  Mark  IJ  ;  3. 
Lute  23 :  f-lO. 
ch,  24:5-13. 


«ch.  6:13,  and 
24:12,  and  28: 
17. 


/ch.  24:27. 
ff  vs.  20 


7  And  when  he  was  come,  the  Jews  which  came  down 
from  Jerusalem  stood  round  about,  ^and  hiid  many  and 
grievous  complaints  against  Paul,  which  they  could  not 
prove. 

8  While  he  answered  for  himself,  ^Neither  against  the 
law  of  the  Jews,  neither  against  the  temple,  nor  yet  against 
Caesar,  have  I  offended  any  thing  at  all. 

9  But  Festus,  'willing  to  do  the  Jews  a  pleasure, 
answered  Paul,  and  said,  «  Wilt  thou  go  up  to  Jerusalem, 
and  there  be  judged  of  these  things  before  me  ? 


disturbances  to  unsettle  or  perplex  his 
administration, 

7.  A7id  when  he  (Paul)  tvas  come, 
(from  the  prison  to  the  judgment  hall,) 
the  Jews  tvho  had  come  doivn  from  Jeru- 
salem (to  Cesarea)  stood  round  about, 
(Paul)  bringing  viany  and  grave  charges 
against  Paul,  which  they  ivere  not  able  to 
prove.  They  seem  to  have  had  no  ora- 
tor or  advocate  (as  Tertullus)  at  this 
time.  The  charges  were  the  same  as 
before  Felix — viz.  Heresy,  in  being  a 
Nazarene  and  preventing  others  from 
keeping  the  law,  (ch.  24  :  5,  6,  12  ;) 
profanation  of  the  temple,  and  treason. 
See  vs.  8.  This  last  may  have  been  a 
misrepresentation  of  his  doctrine  about 
obedience  to  Christ,  (vs.  19,)  as  was  al- 
leged by  the  Jews  also  in  case  of  Christ 
before  Pilate,  .John  19  :  12.  And 
their  success  with  Pilate  in  this  polit- 
ical charge  when  all  others  failed,  may 
have  led  them  to  resort  to  the  same  in 
case  of  Paul.  Or  it  may  have  been 
the  charge  of  turbulence  and  sedition, 
stirring  up  the  people  and  breaking 
the  peace  in  violation  of  the  laws  of 
Ci«sar.   See  ch.  17  :  7  ;  18  :  13. 

8.  Each  of  these  charges  was  re- 
cognized by  the  Roman  law,  but  as 
presented  by  the  accusers  they  were 
frivolous,  and  amounted  to  nothing 
at  utmost  but  to  matters  of  doc- 
trine about  the  resurrection  of  Jesus, 
which  were  not  cognizable  by  the  Ro- 
man law,  as  Festus  decided,  vs.  19. 
Paul,  moreover,  made  out  his  defense 
most  triumphantly — taking  the  charges 
one  by  one,  and  denying  each  and  all 
of  them. 

9.  This  triumphant  vindication  of 
Paul  ought  to  have  settled  the  case. 


But  "the  Jews  spake  against  it,"  aa 
Paul  himself  tells  us,  (ch.  28,)  and  Fes- 
tus was  swayed  by  their  clamor  to 
vacillate,  as  Pilate  was.  They  claimed 
that  as  he  was  charged  with  oflense-a 
recognized  by  their  law,  he  ought  to 
be  tried  by  their  tribunal,  (the  San- 
hedrim at  Jerusalem,)  and  perhaps 
cited  the  edict  of  Julius  Caesar,  "  If 
at  any  time  thereafter  there  should 
arise  any  question  touching  the  Jew- 
ish law,  the  matter  should  be  tried  be- 
fore Hyrcanus  and  his  heirs,"  that  is, 
before  the  high  priest,  for  the  time, 
and  the  Sanhedrim. — Jos.  Ant.  xiv. 
10,  2.  ^  But  Festus,  says  Luke,  willing 
to  do  the  Jews  a  pleasure — the  same 
phrase  is  used  of  Felix,  (except  "/a- 
vor  "  instead  of  ^^ favors  "  in  the  Greek) 
— showing  that  Felix,  on  entering  the 
province,  was  as  anxious  to  curry  fa- 
vor with  the  Jews  as  Felix  had  been  on 
quitting  it,  ch.  24  :  27.  His  vacilla- 
tion would  likely  have  ended  as  Pilate's 
did,  had  not  Paul  appealed  to  Caesar. 
Festus  himself  accounts  for  his  propo- 
sition to  Paul  on  other  grounds,  vs.  20, 
viz.  "that  it  was  because  he  doubted 
of  such  manner  of  questions."  ^  An- 
swered Paul.  This  was  no  proper  an- 
swer to  his  complete  vindication,  (vs. 
10,)  considering  what  Festus  admits, 
that  Paul's  innocence  was  established, 
vss.  18,  25.  ^  Wilt  thou.  Festus, 
who  declined  sending  for  Paul  to  Jeru- 
salem while  he  was  there,  now  pro- 
poses to  him  (in  order  to  curry  favor 
with  the  Jews — and  basely,  as  Paul's 
reply  shows,)  to  go  up  to  Jerusalem 
and  there  be  judged  before  him  by  the 
Sanhedrim,  virtually  surrendering  him 
to   the  Jews.     But  this  could  not  b« 


y 


A    D.  60.] 


CITAP.  XXV. 


881 


10  Then  said  Paul,  I  stand  at  Cassar's  j  adgment  seat,  where  I 
ought  to  be  judged  :  to  the  Jews  have  I  done  no  wrong,  as  thou  very 
well  knowest 

11  **  For  if  I  be  an  oiFender,  or  have  committed  any  thing  chfiifu.  and 
worthy  of  death,  I  refuse  not  to  die  :  but  if  there  be  none  23j29,andJ6: 
of  these  things  whereof  these  accuse   me,   no  man  may 
deliver  me  unto  them.     ^I  appeal  unto  Caesar. 


done  without  the  prisoner's  consent. 
The  governor  held  a  court  of  justice  at 
Jerusalem  as  well  as  atCesarea,  (Matt. 
27  :  2,)  and  as  the  offense  had  occurred 
there  he  might  have  insisted  on  the 
trial  being  transferred  thither  before 
his  own  court,  had  not  Paul  appealed 
unto  Cffisar.  As  Paul  had  already 
been  tried,  formally,  before  Festus, 
and  no  charges  proved,  this  was  a 
shameful  proposal  to  put  him  to  an- 
other trial,  (before  his  accusers  as  the 
judges,  vs.  11,)  even  though  nomi- 
nally before  Festus,  or  subject  to  his 
decision.  This  reminds  us  of  Pilate. 
"  And  the  voices  of  them  and  of  the  chief 
priests  prevailed,  and  Pilate  gave  sen- 
tence that  it  should  be  as  they  re- 
quired." Luke  23  :  23,  24.  m 
10.  Lit.,  Before  the  tribunal  of  Ccesar 
I  am  standing,  where  it  is  necessary  that 
I  be  judged.  To  this  politic  proposi- 
tion of  Festus,  Paul  replies  as  one  who 
knows  his  civil  rights  and  will  main- 
tain them  where  such  an  important 
issue  is  at  stake.  If  Paul  had  now 
been  crushed,  how  sadly  must  the  pro- 
gress of  Christ's  cause  have  been 
checked.  But  the  Apostle  is  embol- 
dened and  cheered  by  the  promise  of 
his  Master,  that  in  all  these  conflicts 
with  the  Jews  he  should  not  suffer  to 
death,  and  that  he  should  testify  for 
Him  at  Rome  also,  (ch.  23  :  11.) 
Therefore  Paul  now  claims  the  right 
Df  a  Roman  citizen  ;  insisting  that  in- 
stead of  being  given  over  to  the  Sanhe- 
drim to  be  judged  by  his  accusers,  he  is 
now  before  the  proper  court,  according 
to  the  law.  Oeseuye. — (1)  He  had  been 
Bcnt  up  from  Jerusalem  to  Cesarea  by 
Hie  Rom  lu  Tribune,  because  it  was  the 
proper  court  for  his  trial  on  a  political 
charge.  He  was  a  Roman  citizen  ;  and 
tills  court  of  the  governor  was  the  em- 
peror's court  f jr  that  province.     And 


(2)  the  charges  had  been  duly  preferred 
against  him,  and  Festus  knew  full  well 
that  no  wrong  had  been  proven  against 
him — lit..  The  Jews  I  have  wronged  (in) 
nothing,  as  also  thou  knowest  very  well — 
or,  too  well,  (to  have  made  such  a  pro- 
posal,) or,  better  than  most  people — or, 
better  than  thou  wilt  confess — or,  (prob- 
ably) better  than  before  the  trial.  Cowp. 
ch.  24  :  22.  And  so  Festus  confesses, 
vs. 18.  The  great  political  point  in 
question  was,  whether  the  preaching 
of  Christ  was  opposed  to  the  laws  of 
the  empire,  vs.  19. 

11.  For  if  I  am  in  the  wrong,  (same 
term  as  vs.  10,)  as  I  deny — or,  have 
done  something  worthy  of  death,  I  do  not 
beg  off  from  dying.  He  does  not  shun 
investigation.  He  is  willing  to  stand 
upon  his  innocence.  If  any  capi- 
tal offense  can  be  proved  against  him 
he  is  ready  to  suffer  death.  He  thus 
j  demands  of  Festus  to  stand  upon  the 
I  result  of  the  trial,  as  much  as  to  any, 
What  has  been  proved  against  me  wor- 
thy of  death,  as  the  Jews  have  alleged  ? 
(vs.  24.)  Festus  admits  to  Agrippa 
that  he  found  (upon  trial,)  that  Paul 
had  committed  nothing  worthy  of 
death,  vs.  25.  T[  But  if  there  is  nothing  of 
the  things  whereof  they  accuseme — if  there 
is  nothing  in  them,  (as  we  say,)  if 
they  turn  out  to  be  nothing,  or  nothing 
of  them  is  made  out — ?io  man  is  able 
(has  legal  right  or  power,)  to  give  m^ 
over  as  a  favor,  to  them.  See  vs.  9.  The 
term  rendered  ^'deliver"  is  very  ex- 
pressive, and  means  to  make  a  present 
of— to  hand  over  as  a  gratuity.  Festua 
represents  it  otherwise  to  Agrippa^ 
vs.  20.  This  language  of  Paul  indi- 
cates that  he  regarded  the  proposal  cf 
Festus  as  a  gross  and  outrageous  vio- 
lation of  his  rights,  the  same  as 
though  he  had,  like  Pilate  in  the  casa 
of    our    Lord,   "  given   order  that    it 


B82 


THE  ACTS  OF  THE  APOSTLES. 


[A.  L  ea 


12  Then    Fsstus,    when    he     had    conferred    with    the    cuuncil^ 
answered,  Hast  thou  appealed  unto  Caesar  ?  unto  Csesar  shalt  thou  go. 

13  And  after  certain  days  king  Agrippa  and  Bernice  came  unto 
Cesarea  to  salute  Festus. 


should  be  as  they  desired,"  and  *•  de- 
livered him  to  their  will."  Paul,  know- 
ng  that  this  was  a  shameful  truckling 
to  the  demands  of  his  persecutors 
which  must  certainly  issue  in  his  being 
sacrificed  to  their  rage,  stands  upon 
his  rights  and  says,  "/  appeal  uriij 
Ccesar."  This  right  of  appeal  belonged 
to  every  Roman  citizen.  Anciently, 
under  the  commonwealth,  it  was  an 
appeal  to  the  people  from  capital  sen- 
tence, except,  perhaps,  in  certain  pre- 
scribed cases.  When,  afterwards,  the 
supreme  power  v«.-3ted  in  the  emperor, 
the  appeal  was  shifted  also  from  the 
people  to  the  emperor.  It  would  seem 
that  the  governor  retained  some  discre- 
tionary power,  and  that  the  law  re- 
stricted somewhat  the  right  of  appeal ; 
80  that,  in  extreme  cases,  it  might  be 
denied.  Big.  49  :  5,  7.  Accordingly 
the  governor  consults  with  the  council, 
vs.  i2.  Pliny,  the  consul,. in  his  fa- 
mous letter  to  the  Emperor  Tmjan  in 
regard  to  the  wonderful  spread  of 
Christianity  in  his  province  of  Bithy- 
nia,  says :  "  There  were  others  pos- 
sessed of  the  like  madness,  whom,  be- 
cause they  were  Roman  citizens,  I  or- 
dered to  be  s?ut  back  into  the  city." 
Thus  the  Apostle  and  representative  of 
Christianity — persecuted  by  the  Jews 
as  his  Master  had  been,  and  threatened 
by  them  with  death  if  he  could  only  be 
gotten  in  their  power — finds  his  only 
refuge  in  the  heathen  power  which 
claimed  to  be  the  Mistress  of  the  world. 
His  Roman  citizenship,  however  he  de- 
rived it  through  his  ancestors,  lay  in 
the  plan  of  God  by  which  he  should 
testify  for  Christ  at  the  world's  metro- 
polis. And  now,  in  this  appeal,  he 
speaks  doubtless  under  the  Divine  in- 
spiration promised  to  the  Apostles  iu 
all  such  circumstances,  and  "not  so 
much  caring  for  himself  as  for  the 
Church."  Thus,  in  a  way  most  unex- 
pected to  him,  was  the  Apostle  to  have 
tke  privilege    of  preaching  Christ  at 


I  Rome  also.  See  ch.  23  ;  11.    AVhocan 
doubt  that  the  prayers  of  the  Gentile 
I  Churches  which  Paul  had  planted  were 
I  going  up  to  God  for  him,   (as  of  the 
'  Church    at    Jerusalem    for    Peter  in 
prison,  ch.  12  :  5,)  and  thus  the  pow- 
er of  prayer  among  the  Gentiles  enters 
as  a  new  power  in  the  history  of  the 
world.     Thus  while  Paul   is  betrayed 
by  the  Jews  into  the  hands  of  the  Gen- 
tiles, as  Agabus  had  prophesied,   (ch. 
21  :  11,)  it  turns  out  to  be  not  for  hia 
more  swift  destruction,  but  rather  ''for 
the  furtherance  of  the  Gospel."   (Phil. 
1  :  12-25.) 

12.  The  Roman  governors  had  a 
bench  of  "  assessors,"  whose  office  was 
advisory,  and  not  judicial,  and  whose 
business  it  was  to  assist  them  in  their 
decisions.  ^Festus,  therefore,  having  con- 
ferred with  the  council  upon  the  new 
aspect  now  put  upon  the  case  by 
this  formal  appeal,  is  taken  by  sur- 
prise, and  answers  in  something  of  a 
fretted  tone.  Yet,  as  the  appeal  was 
clearly  valid,  he  could  not  refuse  it ; 
and  thus  as  the  unconscious  instru- 
ment of  the  Divine  and  wonder-work- 
ing providence,  he  answers,  ^^Unto  C(B^ 
sar  shalt  thou  go^  This  Caesar  was 
the  Emperor  Nero  !  What  Paul  had 
desired,  (ch.  19  :  21,)  and  what  Christ 
had  promised,  was  at  length  to  be  re- 
alized, (cli.  23:  11.) 

13.  When  an  appeal  was  taken  and 
allowed,  no  further  process  could  be 
had  by  the  magistrate.  Yet  Festus 
was  perplexed,  because  he  had  scarce- 
ly gathered  material  enough  from  the 
trial  to  make  up  even  a  letter  to  the 
emperor,  vs.  27,  Before  the  Apostle 
shall  appear  at  the  tribunal  of  the 
heathen  monarch  of  the  world,  he 
is  to  appear  providentially  before  tha 
so-called  king  of  his  own  people,  the 
last  king  of  his  house,  but  not  like  hia 
father,  king  of  Judea.  \  After  certain 
days — literally,  some  days  being  past. 
This  ''Agrippa  the  king,"  (not  of  Ja 


60.] 


CHAP.  XXV. 


383 


14  And  when  tliej  had  been  there  many  days,  Festus 
^uclared  Paul's  cause  unto  the  king,  saying,  ^  There  is  a  "^^-^i^^* 
certain  man  left  in  bonds  by  Felix : 

15  ^ About  whom,  when  I  was  at  Jerusalem,  the  chief  ^^^■'^'^■ 


dea,  but  of  the  confines,)  was  the  young 
Herod  Agrippa  II.,  son  of  that  Agrippa 
I.,  king  of  .Judea,  who  is  uniformly 
called  "  Herod,"  by  Luke  ;  and  who,  as 
the  bloody  persecutor  of  the  Chris- 
tians, was  awfully  smitten  with  death, 
(see  ch.  12.)  He  was  now  residing  at 
Cesarea  Philippi,  his  capital,  with  his 
sister  Bernice.  aged  thirty.  At  his 
father's  death  he  was  but  seventeen 
years  old,  and  was  residing  at  Rome, 
a  favorite  of  the  Emperor  Claudius. 
Instead  of  succeeding  in  his  youth  to 
his  father's  kingdom,  he  was  appoint- 
ed by  Claudius  to  the  kingdom  of  Chal- 
cis  in  Syria,  vacated  by  the  death  of 
his  uncle,  the  husband  of  Bernice, 
and  Judea  was  again  appended  to  Syria 
as  a  province.  Four  years  afterwards 
he  was  made  by  Claudius,  king  of  his 
grand-uncle  Philip's  tetrarchy,  in  Ba- 
tanea,  Gaulanitis,  &c.,  (Luke  3:1,) 
and  also  that  of  Lysanias.  He  was 
also  invested  with  power  over  the  tem- 
ple at  Jerusalem,  and  the  holy  treas- 
ury, and  with  the  right  of  choosing 
the  high  priest  when  he  was  only  twen- 
ty-three years  old.  To  this  king- 
dom Nero  added  certain  cities  of  Gal- 
ilee, besides  fourteen  villages  and  one 
city  in  Perea.  He  lived  through  the 
Jewish  war,  and  died  A.  D.  100,  in  the 
third  year  of  Trajan,  and  in  the  fifty- 
first  year  of  his  reign,  aged  about  sev- 
enty. He  was  a  zealous  Jew,  ostenta- 
tious, and  like  all  the  Herods,  sensual ; 
while  he  offended  the  Jews  by  so  con- 
structing his  palace  as  to  overlook  the 
court  of  the  temple,  and  by  his  capri- 
cious changes  in  the  high  priesthood. 
But  like  all  the  Herods,  he  was  eager 
to  pay  court  to  the  Roman  govern- 
ment, and  hence  as  soon  as  he  heard 
of  Festus'  arrival  at  Cesarea,  he  has- 
tened to  salute  him.  ^  Bernice  was  the 
sister  of  this  Herod  Agi*ippa  the 
younger,  and  widow  of  his  uncle,  the 
king  of  Chalcis,  whom  Herod  succeed- 
ed. She  was  a  notoriously  dissolute 
woman.     '*  This  Bernice  came  to  Je- 


I  rusalem,  on  one  occasion,  barefooted, 
I  and  with   her  head  shaven,  to  po.y  hei 
;  vow  to  God  for  her  safety." — Juvenal, 
'  Sat.  20.     Such  abandoned  kings  as  the 
i  Herods  brought  Judaism  to  reproach 
among  the  Roman  poets  and  satirists, 
just  as  Popery  leads  many  to  infidelity 
who  are  disgusted  with  its  abomina- 
tions.    Note. — It  is  remarked  by  all 
critics  how  exactly  Luke's  various  no- 
tices of  the  diff"erent   Herods   accord 
with  the  facts  as  given  by  Josephus, 
and  all  cotemporary  historians. 

14.  Many  days — literally,  and  ichen 
they  had  spent  there  more  days — as  we  say 
"  several  days" — not  properly  "  many  " 
— long  enough  to  pass  the  complimen- 
tary ceremonies  of  the   court — Festus 

j  laid  before  the  king  (the  facts)  in  rela- 
I  tion  to  Paul.     As  Agrippa  was  a  Jew, 
I  and  from  his  youth  versed  in  Jewish  law, 
I  and  especially  as  he  was  at  this  time 
j  the    official    guardian    of    the    temple 
I  which  Paul  was  accused  of  profaning, 
j  Festus,    in    his   perplexity,    (vs.    27,) 
I  sought  information  and  counsel  of  one 
I  so   much   better  versed  than  himself. 
j  This  reference  seems  also  to  have  been 
I  an  adroit  measure  of  Festus  to  concil- 
I  iate   the  Jewish  interest,  as  Paul  hud 
put  it  out  of  his  power  to  satisfy  the 
Jews'   demand  for   a  trial  before  the 
Sanhedrim    at  Jerusalem.     ^  There  is 
a  certain  man  left  by    Felix  in    bonds, 
(Sea/Lito^,)  a  prisoner,   the  term  which 
Paul    often    uses   of   himself    in   his 
Epistles  written  during  his  imprison- 
ment at  Rome,  (Eph.   3:1;    4:1;    2 
Tim.    1:8.)     Agrippa   had   probably 
heard  of  Paul  before,  and  of  "Jesus 
and  the  resurrection,"  as  he  heard  of 
the  Christians,  vss.  27,  28. 

15.  Concerning  whom,  tohen  I  was  at 
Jerusalem,  the  chief  priests  and  elders  of 
the  Jews  tabled  charges,  asking  (for  them- 
selves) sentence  against  him.  It  would 
seem  from  vs.  3,  that  what  they  first 
asked  was  that  Paul  might  be  brought 
to  Jerusalem  for  punishment,  and  that 
Festus  might   give   sentence  without 


884 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  CO. 


priests  and  tlie  elders  of  the  Jews  informed  me,  desiring  (o  Jiavf 

judgment  against  him. 
Mvs. 4, 5.  26  ""To  whom  I  answered,  It  is  not  the  manner  of  th*" 

Romans  to  deliver  any  man  to  die,  before  that  he  which  in 
accused  have  the  accusers  face  to  face,  and  have  license  to  answer  for 

himself  concerning  the  crime  laid  against  him. 
nvs.e.  27  Therefore  when   they  were  come  hither,   "without 

any  delay  on  the  morrow  I  sat  on  the  judgment  seat,  and 
commanded  the  man  to  be  brought  forth. 

18  Against  whom  when  the  accusers  stood  up,  they  brought  none 

accusation  of  such  things  as  I  supposed  : 
23'':'2'9!^'  ^^'  *''^      19  *  But  had  certain  questions  against  him  of  their  own 

superstition,  and  of  one  Jesus,  which  was  dead,  whom  Paul 
affirmed  to  be  alive. 


further  trial  than  Paul  had  had  before 
Felix,  together  with  their  own  accusa- 
tions and  testimonies,  now  given.  Fes- 
tus  here  puts  a  false  coloring  upon  the 
facts,  to  make  the  best  appearance  be- 
fore Agrippa.  In  vs.  4  it  was  on  other 
}!;rounds  that  Festus  objected,  viz.  that 
Paul  was  a  prisoner  at  Cesarea,  and 
that  he  himself  would  be  there  shortly, 
when  his  case  coukl  be  regularly  tried. 
Here  he  represents  himself  as  ta- 
king his  position  upon  the  law  alone. 
This  varnishing  of  Festus'  statement 
may  be  observed  all  along,  as  compar- 
ed with  Luke's,  (see  vs.  20,)  showing 
in  the  Roman  governor  the  adroit  tac- 
tician, aiming  to  maintain  the  law  of 
Ctesar,  yet  to  conciliate  the  Jews ;  and 
even  at  length  proposing  to  Paul  an 
additional  trial  at  Jerusalem,  contrary 
to  the  spirit  of  the  law,  both  Roman 
and  Jewish,  vs.  9. 

16.  To  lohom  I  answered  that  it  is  not 
a  custom  to  Romans  (however  it  may 
be  with  Jews)  to  deliver  up  (as  a  favor, 
or  without  cause)  any  man  unto  destruc- 
tion bef'jre  that  the  accused  have  the  ac- 
cusers face  to  face,  &c.  Festus  borrows 
here  from  PpuI  the  very  term  which 
the  Apostle  used  (vs.  11,)  to  rebuke 
his  shameful  proposal,  viz.  to  deliver 
him  vp  as  a  favor.  This  shows  the 
crafty  politician  who  draws  his  best 
phrases  of  right  from  the  rebukes 
which  the  prisoner  at  his  bar  has  giv- 
en to  his  base  policy.  Now  he  repre- 
icats   himself   to  Agrippa  aa   having 


protested  against  the  very  wrong  which 
he  was  ready  to  commit.  ^[  A  fid  have 
license — literally,  have  (receive)  place 
of  defense — meaning,  room  or  opportu- 
nity of  defense — concerning  the  accusa- 
tion. The  Ptoman  law  required  this, 
and  the  laws  of  civilized  nations  have 
commonly  recognized  the  principle. 

17.  Therefore,  they  (the  accusers  of 
Paul)  having  come  together  (perhaps  with 
Festus,  see  vs.  5,)  AiVAer  from  Jerusalem 
to  Cesarea,  as  required,  vs.  5,  having 
made  no  delay,  (as  Felix  had  basely 
done  with  a  hope  of  bribes,  ch.  24:  20, 
27,)  on  the  morrow,  (as  recorded  by 
Luke,  vs.  6,)  having  sat  down  on  the 
judgment  seat,  I  commanded  the  man  to 
be  brought  (forth  from  the  prison  to  the 
tribunal. ) 

18.  Against — lit.,  concerning  whom — 
or,  round  about  ivhom  (see  vs.  7,)  the  ac- 
cusers standing,  (taking  their  stand,) 
brought  forward  no  [legal)  accusation^ 
(no  ground  of  judicial  process)  of  things 
ivhich  I  supposed — such  as  sedition,  riot, 
&c.,  which  they  alleged,  (ch.  24  :  5,) 
such  as  were  fairly  cognizable  by  the 
Roman  law. 

19.  Literally — but  certain  questions 
(disputes)  about  their  own  religious  wor- 

^  ship  they  had  against  him.  The  term 
here   rendered    "superstition"   is  the 

i  noun  corresponding  with  the  ndjective 
usedof  the  Athenians,  (ch.  17:  22,  which 
see  and  Notes. )  It  seems  scarcely  prob- 
able that  Festus  would  have  used  tli* 

I  term  in  any  reproachful  sense  of  the 


A.  D.  60.] 


CHAP.  XXV. 


385 


20  And  because  ||  I  doubted  of  such  miiuner  of  questions,  loubtj^lZu;  t» 

I  asked  ?ihn  whether  he  would  go  to  Jerusalem,  and  there  "wu^e  Aweo/. 
be  judged  of  these  matters. 

21  But  when  Paul  had  appealed  to  be  reserved  unto  the 

II  hearing  of  Augustus,  I  commanded  him  to  be  kept  till  I  "  or.jHdgment. 
might  send  him  to  Caesar. 


Jewish  religion  before  Agrippa,  though 
Beza  understands  that  "Festus  paid  no 
regard  to  the  religious  persuasion  of 
Agrippa,  for  the  governors  of  pro- 
vinces used  to  prefer  themselves  even 
to  kings  by  reason  of  the  greatness  of 
the  people  of  Rome,  and  it  is  probable, 
also,  that  this  Agrippa,  following  the 
footsteps  of  his  fathers,  did  so  profess 
the  Jewish  religion  as  that  he  should 
not  offend  the  Romans."  ^[  And  of 
[concerning]  one  Jesus — questions  or  dis- 
putes about  a  certain  Jesus,  dead,  ichom 
Paul  kept  asserting  to  be  alive.  Thus 
Festus  speaks  of  the  matter  as  most 
insignificant,  as  much  as  to  say,  "what 
has  that  to  do  at  my  tribunal."  So  none 
of  these  things  concerned  Gallio  as  a 
Roman  officer,  and  he  drove  them  from 
the  judgment  seat,  eh.  18  :  15,  16. 
"  If  it  be  a  question  of  words  and  names, 
and  of  your  law,  look  ye  to  it  for  I 
will  be  no  judge  of  such  matters,"  ch. 
18:  15,  Bengel  says,  "See  that  from 
your  heart  you  estimate,  as  of  the 
highest  importance,  questions  concern- 
ing Jesus."  The  great  question  of 
questions  for  every  man  is,  What  think 
you  of  Christ? 

20.  And  because  I  doubted.  Luke 
gives  quite  a  different  ground  of  Festus' 
proceeding,  (vs.  9,)  as  Paul  also  does 
in  his  reply  to  the  proposal,  (vs.  10;) 
and,  doubtless,  Festus  here  makes  a 
false  representation  of  his  real  motive, 
lie  was  a  crafty  politician,  willing  to 
maintain  the  form  of  law,  bul  yet 
"  willing  to  show  the  Jews  a  pleasure." 
^  And  I  being  at  loss  for  the  questioning 
(examination)  concerning  this  one — not 
being  provided  with  the  materials  for 
a  thorough  and  just  examination.  This 
was  his  specious  pretense  to  Agrippa, 
the  Jewish  king.  "Thou  oughtest  to 
have  inquired,  Festus." — Bengel.  ^I 
asked  him — literally,  I  said  if  (whether) 
he  would  be  willing  to  go  unto  Jerusalem. 
33 


and  there  be  judged  concerning  these  things. 
This  would  seem  very  fair  to  Agrippa. 
But  Beza  well  asks.  Why  did  not  Festus 
absolve  an  alleged  criminal  against 
whom  nothing  could  be  proved  ?  (See  vs. 
7.)  Nay,  by  his  own  confession,  vss. 
17,  18,  the  accusers  had  brought  no 
legal  charge  against  him,  (vs.  11.) 
^Vhy  needed  he  then  to  be  at  loss,  ex- 
cept on  the  score  of  policy !  It  was 
really  after  one  trial  had  failed  to  find 
even  a  legal  indictment  against  him, 
that  it  was  proposed  by  Festus  to  put 
him  again  upon  trial,  in  the  midst  of 
his  enemies,  which  would  be  only  the 
most  gratuitous  delivering  up  of  Paul 
to  the  cruel  rage  of  his  perse<;utors. 

21.  It  was  just  this  base  proposal 
of  Festus  which  drove  Paul  in  self- 
protection  to  stand  upon  his  right  of 
Roman  citizenship  and  appeal  unto 
Cassar.  Festus  conceals  the  grounds 
of  Paul's  appeal,  though  the}"^  were  so 
distinctly  given  to  the  discredit  of  the 
proposal.  \  But  Paul  having  (formally ) 
appealed  that  he  be  kept  unto  (for)  the 
hearing  (decision,  diagnosis)  of  Augus- 
tus. The  object  of  Paul's  appeal  was 
that  he  might  have  his  case  carried  up 
to  the  Imperial  tribunal  at  Rome.  ^Au- 
gustus— the  title  given  to  the  Roman 
Emperor  Octaviauus,  the  famous  "Au- 
gustus Caesar,"  bj'  the  Roman  Senate 
for  his  singular  virtues,  and  retained 
by  his  successors.  The  term  means 
august — venerable.  The  name  "Ctesar" 
was  also  assumed  by  the  emperors  as 
successors  of  Julius  Caesar.  Paul  uses 
only  this  latter  title,  but  Festus  uses 
the  former,  as  a  cringing  dependent  of 
the  emperor  would  do.  T[  /  commanded 
him  to  be  kept  (instead  of  given  u].,  as 
he  had  proposed,)  till  (the  time)  uhen 
I  shall  send  him  to  Ccesar.  No  thanks  to 
Festus  for  this.  He  could  not  do  otbei*- 
wise  than  grant  his  appeal.  Note. — 
In  giving  us  this  statement  of  Festus 


»6 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D  60 


BMek.t:u.        02  Then  PAgrippa  said  unto  Festus,  I  weald  also  hear 
the  man  myself.     To-morrow,  said  he,  thou  shalt  hear  him. 
23  And  on  the  morrow,  when  Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  was  entered  into  the  place  of  hearing,  with  the 
chief  captains,  and  principal  men  of  the  city,  at  Festus'  command- 
ment Paul  was  brought  forth. 

24  And  Festus  said,  King  Agrippa,  and  all  men  which 
are  here  present  with  us,  ye  see  this  man,  about  whom  "Jail 
the  multitude  of  the  Jews  have  dealt  with  me,  both  at 
Jerusalem,  and  also  here,  crying  that  he  ought  ""not  to 
live  any  longer. 


2,  3,  T. 


as  well  as  his  own,  Luke  has  shown  to 
us  the  character  of  the  governor — 
plausible,  politic  and  deceitful,  so  much 
so  that  many  Christian  readers  do  not 
yet  fully  detect  his  cunning.  Yet  the 
Roman  law  is  strong,  and  serves  Paul 
for  a  protection. 

22.  Agrippa,  after  this  statement, 
having  had  his  interest  excited  in  the 
case,  and  perhaps  implying  in  the  term 
here  used  that  he  had  long  wished  to 
see  Paul,  said  unto  Festus,  /  loished 
also  myself  to  hear  the  man,  or,  /  was 
wishing,  either  just  now,  or  for  some 
time.  But  the  best  grammarians  give 
the  sense  as  this,  "/  would,  (that  is, 
if  I  might,")  as  in  Rom.  9:3.  "A 
prudent  wish.  If  thou  knowest  for  thy- 
self, thou  wilt  see  and  hear  more  than 
others  tell  thee." — Bengel. 

23.  On  the  morrow,  then. —  Festus 
makes  prompt  arrangement,  for  he  had 
also  his  own  object  in  view,  on  account 
of  which  he  had  stated  the  case  to 
Agrippa.  ^  Agrippa  having  come,  and 
Bernice,  with  great  pomp,  without  any 
pious  desire  to  hear  the  Gospel  from 
Paul's  lips,  but  rather  with  much 
parade,  "in  the  very  same  city  in  which 
his  father  had  died,  having  been  eaten 
of  worms  on  account  of  his  pride" — 
and  having  entered  into  the  place  of  hear- 
ing (audience  chamber,)  with  the  chief 
captains  and  eminent  men  of  the  city. 
Five  cohorts,  each  commanded  by  a 
chief  captain,  wei'e  stationed  atCesarea, 
{Jos.  B.  J.  iii.  4,  2,)  and  the  city  mag- 
istrates and  officials,  are  here  called  7nen 
tvho  by  eminence  were  of  the  city.  These 
civil  and  military  dignitaries  made  up  a 


more  imposing  audience  than  any  which 
Paul  had  here  addressed.  It  was  an 
escort  in  honor  of  the  king.  ' '  In  Jeru- 
salem the  long  suflFering  of  the  Lord 
toward  the  rejecters  of  the  Gospel  waa 
now  exhausted.  In  Antioch,  the  resi- 
dence of  the  Preeses  of  Syria,  the  new 
Mother  Church  of  Jewish  and  Gentile 
Christians  was  flourishing.  Here  in 
Cesarea,  the  residence  of  the  Procura- 
tor, the  testimony  which  had  begun  in 
the  house  of  Cornelius  the  centurion, 
has  now  risen  upward,  till  it  comes  be- 
fore this  brilliant  assembly  of  all  the 
local  authorities  in  the  presence  of  the 
last  king  of  the  Jews." — Stier,  Red. 
Apos.  ^  And  Festus  having  commanded, 
Paul  was  brought.  The  prisoners  plead- 
ed sometimes  in  their  chains. — Tac. 
Ann.  4 :  28.  Yet  more  and  more  com- 
plete must  the  giving  of  the  testimqpy 
in  these  parts  be,  before  the  witness 
departs  for  Rome. 

24.  Festus  now  makes,  for  all  pres- 
ent, a  brief  statement  of  the  case  and  of 
his  object  in  bringing  Paul  forward  for 
this  hearing  after  Paul  had  made  a 
formal  appeal  to  Caesar,  showing  that 
it  was  not  any  judicial  investigation 
thJit  was  proposed  at  this  time,  and 
that  he  had  granted  his  appeal,  but  that 
he  really  was  at  a  loss  how  to  describe 
the  case  to  the  emperor.  T]  Ye  see  (or, 
behold  ye)  this  one,  concerning  ichom  all 
the  multitude  of  the  Jews  have  dealt  with 
me  (  have  interceded  with  me)  —  all 
parties  having  seemed  now  to  unite  iu 
calling  for  his  death,  or  at  least  the 
great  majority — the  mass,  crying  out 
(by  their  deputation  here,)  that  he 
ought  not  to  live  any  longer.    They  call- 


A.  D.  60  ] 


CriAP.  XXV. 


387 


25  But  when  I  found  that  'he  had  committed  nothinor  * ''^.,f  ;^ -''' 

O   alio,  ^o  :  m 

worthy  of  death,  *and  that  he  himself  hath  appealed  to  '^^ii-i'!- 
Augustus,  I  have  determined  to  send  him. 

26  Of  whom  I  have  no  certain  thing  to  write  unto  my  lord. 
Wherefore  I  have  brought  him  forth  before  you,  and  specially  before 
thee,  0  king  Agri^pa,  that,  after  examination  had,  I  might  have 
somewhat  to  write. 

27  For  it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and  not 
withal  to  signify  the  crimes  laid  against  him. 


ed  for  his  death,  yet  produced  no  charg- 
es calling  for  his  death,  (vs.  25.) 

25.  But  /,  having  ascertained  [see  eh. 
4:  13;  10:  34,)  that  he  had  committed 
nothing  icorihy  of  death,  (why  then  did 
he  not  acqiiit  and  release  him  ?)  a7id  this 
man  himself  having  appealed  to  Ccesar, 
(but  as  a  last  resort,  and  only  because 
he  could  not  get  justice  at  the  hand  of 
Festus,  though  Festus  says  nothing  of 
this,)  /  determined  to  send  him — ■which 
indeed  he  could  not  avoid. 

26.  iVb  cer^am  (assured)  ^i^m^'.  This 
is  now  the  perplexity  of  Festus,  that 
as  he  had  taken  no  straightforward 
course,  he  had  no  straightforward  ac- 
count to  give  of  the  case,  as  it  must 
go  up  to  the  Imperial  tribunal.  This 
is  always  the  embarrassment  of  un- 
truth in  word  or  conduct.  It  can  tell 
no  plain,  simple  story.  It  can  give  no 
clear  account  of  itself.  The  magis- 
trates were  bound,  in  case  of  appeal, 
to  send  up  to  the  emperor  a  full  report 
of  the  proceedings  already  taken,  and  \ 
a  clear  statement  of  the  accusation. — 
Suet.  V.  Aug.  53.  And  just  because 
Festus  had  not  been  able  to  find  any 
charge  made  out  against  the  prisoner 
that  was  cognizable  at  a  Roman  court, 
he  ought  to  have  set  him  at  liberty, 
TT  To  my  lord — that  is,  to  Nero,  the 
emperor.  This  title  of  the  Roman 
emperors  was  not  allowed  by  Augustus 
nor  by  Tiberius  to  be  applied  to  them. 
It  was  considered  as  implying  that  the 
subjects  were  slaves.  But  it  had  now 
come  into  use.  Caligula  is  said  to 
have  accepted  it,  and  then  his  suc- 
cessors. Nero  demanded  it.  but  it 
was  not  a  recognized  title  of  the  empe-  I 
rors  before  Domitian,  Pliuy  applies  1 
it  to   Trajan,  feut  intimates  that  it  is  | 


used  in  a  parental  sense,  f  Wherefort 
I  brought  him  forth  before  you  [upon 
you)  who  are  here  assembled.  The 
preposition  implies  that  though  to  some 
extent  the  case  is  rested  upon  these 
persons,  yet  it  is  only  in  a  limited 
way,  and  for  the  purpose  specified. 
Of  course  the  prisoner,  having  appeal- 
ed to  Csesar,  could  not  be  judged  now 
by  Agrippa  and  his  attendants.  Paul 
was  to  bear  witness  before  Gentiles  and 
kings,  (ch.  9  :  15,)  and  now  first  is  our 
Lord's  prophecy  fulfilled  to  him.  Matt. 
10:18;  Mark  13  :  19.  ^  And  especially 
before  thee.  Festus  refers  the  case  to 
Agrippa  as  an  umpire  well  suited  to 
suggest  some  view  which  would  com- 
promise the  diflFerences  between  his 
own  opinion  and  that  of  the  Jews, 
and  thus  enable  him  to  send  Paul  to 
the  emperor  according  to  the  provis- 
ions of  the  law.  Agrippa  is  well  tit- 
ted  for  this  position  in  the  view  of 
Festus,  because  of  his  acquaintance 
with  Jewish  questioruj  and  customs, 
and  his  familiarity  with  the  Jewish  peo- 
ple. He  had  shown  a  Jewish  zeal  on 
certain  occasions,  though  the  Jews  re- 
proached him  for  the  lack  of  it.  Fes- 
tus declares  his  object  to  be  that  the 
examination  taking  place  (being  held) 
/  may  have  sometvhat  to  write. 

27.  For  it  seems  unreasonable  (foolish, 
absurd,)  sending  a  prisoner  and  not  also 
to  signify  the  legal  charges  against  him. 
Festus  pretends  that  his  difficulty 
grows  out  of  his  ignorance  in  Jewish 
afl^airs,  which  Agrippa,  therefore,  can 
relieve  ;  while,  in  truth,  he  has  got' 
ten  into  a  ridiculous  dilemma  by  his 
own  temporizing  policy.  Now  he  haa 
some  hope  that  this  hearing  by  Agrip- 
pa, who  is  a  representative  of  C»sar, 


188 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  6D 


CHAPTER    XXVI. 


1  Then  Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak  for 


thyself, 
himself: 


Then   Paul    stretched  forth   the   hand,  and  answered  for 


may  give  him  a  way  to  escape.  He 
was  liable  to  rebuke  or  punishment 
from  Nero,  if  he  should  send  up  to 
his  court  a  Pwoman  citizen  who  had 
been  held  so  long  in  custody,  without 
any  clear  and  well  sustained  charges. 


CHAPTER    XXVI. 

§  38.    Paul's    fifth    and    last   De- 
fense— VIZ.  BEFORE  Agrippa,  when 

ABOUT  TO  LEAVE  THE  HOLY  LaND 

FOR  Rome.    A.  D.  60.    Ch.  26 ;  1-29. 

The  prisoner,  a  persecuted  mission- 
ary of  Chi  1st  to  the  Gentiles,  here 
once  more  appears  on  trial,  and  is 
called  to  vindicate  himself  against  the 
unjust  accusations  of  the  enemy.  Paul 
is  now  before  the  highest  representa- 
tive of  Csesar,  on  the  one  hand,  and 
the  representatives  of  the  highest 
Jewish  tribunal  on  the  other.  The 
plea  which  he  makes  is  much  like  that 
in  ch.  22 ;  only  that  instead  of  so  par- 
ticularly confuting  the  charges  as  be- 
fore, he  now  pleads  his  Divine  com- 
mission, and  to  show  that  he  could  not 
disobey  the  heavenly  call,  he  narrates 
again  his  wonderful  conversion,  and 
shows  how  it  was  attested  by  a  mira- 
cle, which  the  Jews  were  bound  to  re- 
gard as  evidencing  the  Divine  authority. 
Yet  so  far  from  being  an  apostate,  he 
was  the  most  strict  of  the  Jews — a 
Pharisee,  in  all  his  early  life,  and  now 
was  arraigned  for  cleaving  to  the  an- 
cient hope  of  Israel,  (vss.  6,  7,)  so 
that  the  Jewish  people  were  the  apos- 
tates and  not  himself;  and  he  would 
have  them  see  the  truth  of  the  case. 
He  himself  also  first  persecuted  the 
adherents  of  this  Christian  faith  as 
the  Jews  were  now  persecuting  him, 
vss.  9,  10.  But  hQ  had  i  een  led  to 
see  his  grievous  error  by  tii  miracu- 
lous appearance  to  him  of  Jesus  Christ. 
Pim&olf,  just  as  really  as  God  ever  ap- 


peared to  their  fathers,  vss.  13-18  "We 
shall  see  that  in  this  last  defense  Paul 
gained  from  this  last  Prince  of  the 
house  of  Herod  and  the  representative 
of  Israel,  who  was  at  the  same  time  a 
tributary  king  of  Cajsar's  throne,  a 
verdict  of  his  innocence.  And  here 
Paul  is  stamped  by  the  seal-  of  the 
Spirit  as  a  Prince  of  the  true  Israel, 
who  has  power  with  God  and  with  men, 
and  prevails.  Therefore  he  could  have 
no  option,  but  must  go  forwai'd,  (vs. 
19,)  even  though  he  should  incur  the 
enmity  of  his  countrymen,  (vs.  21,) 
because  he  was  sustained  by  Divine 
help,  (vs.  22,)  and  he  therefore  went 
on  testifying  according  to  the  ancient 
prophecies,  the  wonderful  truth  so  dis- 
esteemed  by  them,  that  the  Messiah 
must  needs  both  suffer  to  death  and 
rise  from  the  dead,  as  the  Saviour  of 
men,  both  of  Jews  and  Gentiles,  vss. 
22,  23.  He  would,  therefore,  appeal 
to  Agrippa  for  the  truth  of  these  an- 
cient prophecies,  and  thus  he  would 
plant  himself  upon  the  very  word  of 
God.  We  shall  see  that  all  the  various 
dignitaries  before  whom  Paul  had  ap- 
peared on  trial,  agreed  in  pronouncing 
the  Jewish  accusations  groundless. 
Agrippa  was  still  a  different  character 
from  Felix  and  Festus,  He  was  the 
polite  hearer,  and  the  prince  of  fair 
promises. 

1.  Agrippa  having  heard  the  state- 
ment of  the  case  by  Festus,  (ch.  25  : 
14-27)  and  presiding  by  courtesy,  bids 
the  prisoner  to  proceed  in  his  own  de- 
fense, as  he  was  now  ready  to  hear 
him,  according  to  the  invitation  and 
arrangement  of  Festus,  to  speak  for 
thyself — literally,  in  thine  own  behalf; 
or,  as  some  late  critics  have  the  text — 
concerning  thyself.  Paul  being  a  prison- 
er in  bonds,  (vs.  29,)  stretched  forth  tht 
handihvit  was  chained  to  a  soldier,  (af- 
ter the  custom  of  orators, )  and  answer* 
ed  for  himself— WiQxoWy y  Apologized^  de- 
fended himself 


A.  D.  60.] 


CHAP.  XXVT. 


389 


2  I  think  myself  bappj,  king  Agrippa,  because  I  shall  answer  for 
myself  this  day  before  thee  touching  all  the  things  whereof  I  am  ac- 
cused of  the  Jews  :  „^eh.  22;  3.  ana 

3  Especially  because  I  knoio  thee  to  be  expert  in  all  li:^^'.*"^'^*' 
customs  and  questions  which  are  among  the  Jews :  where 
fore  I  beseech  thee  to  hear  me  patiently.  2 

4  My  manner  of  life  from  my  youth,  which  was  at  ^ 
the  first  among  mine  own  nation  at  Jerusalem,  know  all  p 
the  Jews; 

5  Which  knew  me  from  the  beginning,  if  they  would 
testify,  that  after  "the  most  straitest  s€ct  of  our  religion  I  ^il!triz% 
lived  a  Pharisee. 

6  ^  And  now  I  stand  and  am  judged  for  the  hope  of  *the 
promise  made  of  Grod  unto  our  fathers  : 


Phil.  3:5. 

6  ch.  113:0. 

c  Gen.  3  :  15,  and 

:1K,  .Tud  26: 

and  49  :  10. 
Deut   18:1.1. 

Sam.  7:  12. 

s.  132: 11. 
Isa.  4  :  •!,  and  7: 
14.  and  9: 6,  and 
«0:10. 
Jer.  23 :  h,  and 


and 


Dan.  0:24. 
Micah  7 :  20. 
ch.  13:32. 
Rom.  15:8. 
Titus  2 :  13. 


2.  The  opening  of  his  address  is 
conciliatory,  showing  manliness  of  tone 
and  calmness  of  feeling.  Tf  Concerning 
all  things  which  I  am  accueed  of  by  the 
Jews,  (  altogether  Jewish, )  0  King 
Agrippa,  I  have  thought  myself  happy, 
being  about  to  defend  myself  upon  you — 
as  thrown  xipon  your  judgment  for  a 
verdict,  though  it  was  not  formal  and 
final.  Paul  expressed  himself  as  glad 
to  appear  before  one  who  was  familiar 
with  the  Jewish  law. 

3.  Especially  you  being  experienced 
(accus.  absolute,)  or,  as  you  are — lit- 
erally, a  knower  of  all  the  customs  and 
questions  throughout  the  Jews.  This 
was  an  advantage  which  Paul  would 
have  now  at  the  last,  to  make  this  fifth 
and  closing  defense  before  a  king,  (ch. 
9  :  15.)  who,  while  he  was  a  depend- 
ent of  Caesar,  was  also  a  Jew  by  train- 
ing and  profession,  well  versed  in  the 
usages  and  controversies  of  the  Jews ; 
who  while  he  was  the  guardian  of  the 
temple  and  high  priesthood,  was  also 
the  high  guardian  of  Csesar's  law,  and 
familiar  with  the  rights  of  one  who  was 
a  Roman  citizen,  while  he  was  also  a 
Jew.  ^  Wherefore — Paul  asks  a  patient 
hearing — the  term  is  from  the  noun 
which  signifies  long  suffering.  I  beseech 
thee  hear  me  with  long  suffering. 

4.  As  though  he  had  said.  Well  then, 
my  manner  of  life — lit  ,  my  (mode  of ) 
living,  which  icas  from  youth — which  from 
the  beginning  took  place  in  my  nation  in 
Jerutalem,  &c.     He  thus  aims  to  show 

33* 


that  his  Jewish  training  was  early — from 
the  start — and  that  he  was  no  novice 
in  Jewish  matters — "brought  up  at 
the  feet  of  Gamaliel,"  ch.  22  :  3— not 
abroad  among  the  Gentiles,  (though 
born  in  Tarsus,)  but  in,  among  his  own 
nation  of  the  Jews,  as  he  said  on  the 
castle  stairs — "in  this  city,"  at  Jeru- 
salem^ And  for  these  facts  he  could 
appeal  to  all — for  this,  he  says,  know 
all  the  Jews.  He  must  have  made  him- 
self notorious  as  a  Jew,  to  have  had 
the  persecutor's  commission  from  tho 
Sanhedrim  to  which  he  refers,  (vs.  12,) 
and  thus  was  sadly  known  by  them  even 
to  strange  cities,  as  Damascus,  &c.,  as  a 
most  eminent  zealot  for  the  Jewish  law, 
ch.  22  :  3-5. 

5.  Which  knew  me — lit.,  foreknotcing 
me — know'ing  me  before  (this)  from  the 
first — if  they  be  willing  to  testify — that 
according  to  the  most  exact  sect  of  our  re- 
ligious  w'orship,  (as  between  the  differ- 
ent religious  divisions  or  parties,  Phar- 
isees, Sadducees  and  Essenes,)  I  lived 
a  Pharisee.  Seech.  24  :  14.  So  he  de- 
clares, also,  ch.  23  :  7 ;  Phil.  3  :  5. 
These  were  the  strictest  of  all  the  Jews 
in  a  punctilious  observance  of  the  law, 
(Luke  11  :  42,)  and  he  means  to  say 
that  he  was  "a  Hebrew  of  the  He- 
brews, as  touching  the  law,  a  Phari- 
see," Phil.  3  :  5. 

6.  And  nou\  (at  this  day,)  upon  {i\\& 
ground  of )  a  hope  of  the  promise  madt 
from  God  to  our  fathers,  I  stajid  (have 
stood)  judged — (I  have  stood  on  trial) 


890 


THE  ACTS  OF  THE  APOS'^LES. 


[1.  D.  ea 


d  Jamea  1 : 1. 

T  Gr.  night  aru 

dat/. 

e  tiuke  2 :  37. 

1  Tliess   3 :  10. 

1  Tim.  5:5. 

/Phil.  5:  U. 


7  Unto  which  promise  ^  our  twelve  tribes,  instantly 
serving  God  f  ®  day  and  night,  '  hope  to  come.  For 
which  hope's  sake,  king  Agrippa,  I  am  accused  of  the 
Jews. 


He  seems  to  refer  to  his  having  so 
often  been  put  upon  his  defense.  He 
resolves  all  their  charges  against  him 
to  the  hope  he  had  expressed  and 
boasted  and  proclaimed,  which  he  says 
(lit.,)  is  a  hope  of  (founded  on)  the 
promise  to  our  fathers  tvhich  has  become 
(come  to  pass) //-om  (roc?.  The  prom- 
ise was  the  promise  of  the  Messiah. 
(See  the  marginal  references.)  The 
fulfillment  of  that  promise  in  the  ad- 
vent of  Jesus  Christ  had  been  attested 
by  the  resurrection  of  Christ,  (see  ch. 
13  :  32,)  as  He  had  been  "declared  to 
bo  the  Son  of  God  with  power  by  His 
resurrection  from  the  dead,"  (Rom.  1 : 
4.)  And  this  resurrection  of  Christ 
is  the  basis  of  our  Christian  hope,  as 
gealing  His  finished  work,  and  giving 
the  pledge  of  our  own  resurrection, 
for  if  Christ  be  not  risen,  our  faith  is 
vain.  1  Cor,  25  :  17.  See  alsoch.  17  : 
81.  Before  Felix,  Paul  had  so  ex- 
pressed himself  as  having  a  hope  of 
the  resurrection  of  the  dead,  which 
they  themselves  also  allow,  or  enter- 
tain, ch.  24  :  15  ;  23  :  6.  So  here 
he  pleads  with  Agrippa  as  to  the  cred- 
ibility of  the  doctrine,  vs.  8.  And  in 
Heb.  11,  where  he  gives  the  list  of  Old 
Testament  worthies,  from  Abel  down 
through  the  Patriarchs,  he  labors  to 
show  that  the  fathers  looked  for  a 
better  country,  that  is,  a  heavenly, 
(Heb.  11  :  16,)  and  that  Abraham  be- 
lieved in  the  resurrection,  in  thie  case 
of  Isaac,  Heb.  11  :  19. 

7.  He  here  declares  that  this  promise 
of  the  Messiah  from  which  springs  the 
hope  of  the  general  resurrection,  is 
that  which  is  also  the  object  of  the  na- 
tional hope.  "  The  hope  of  Israel  " 
was  the  Messiah,  and  "the  restora- 
tion "  through  Him.  That  restoration, 
properly  understood,  involved  not  a 
restitution  of  the  national  kingdom, 
(ch.  1  :  6,  7,)  but  a  restitution  which 
looks  beyond  the  grave  for  its  more 
glorious  consummation — the  raising  of 


the  dry  bones  of  Israel  to  a  spiritual 
life,  (Ezek.  37  :  11,)  that  "  so  all  Israel 
may  he  saved."  (Rom,  11  :  26  )  Now 
Paul  had  seen  the  risen  Jesus  revealed 
to  him — and  now  he  sees  the  hope  of 
Israel  linked  with  the  inheritance  of 
Canaan  the  other  side  the  grave. 
Thus  he  expounds  the  true  and  proper 
hope  of  Israel,  as  set  forth  in  all  the 
Old  Testament  institutions,  and  shows 
in  the  Epistle  to  the  Hebrews  what  is 
^Hhe  rest'^  into  which  our  New  Testa- 
ment Joshua — Jesus  Christ — conducts 
the  true  Israel.  Heb.  ch.  4:  1-11. 
The  true  Canaan,  the  substance  of  Is- 
rael's hope,  was  always  the  heavenly 
Canaan ;  and  therefore  the  hope,  prop- 
erly understood,  involves  the  doctrine 
of  a  resurrection  from  the  dead.  Paul, 
therefore,  lays  great  stress  upon  this, 
and  sets  forth  his  hope  accordingly, 
where  he  defines  his  position  as  a  true 
Israelite,  Phil.  3:4-11.  Therefore, 
at  Athens,  the  sum  of  his  preaching 
was,  ''Jesus  and  the  resurrection,^'  ch. 
17  :  18.  He  shows  that  this  is  that 
(promise)  unto  ivhich  our  tivelve  tribes 
(all  included  as  the  Jewish  Church  and 
people,  notwithstanding  the  dispersion 
of  the  ten  tribes,  (2  Kings  17  :  23,  18 : 
1,)  because  the  promise  was  made,  and 
stands  on  record  for  the  entire  people,) 
hope  to  come.  See  Ezra  2 :  70 ;  Neh.  7:  73. 
So  Ezra  6  :  17  ;  8:  35.  So  the  Epistle 
of  James  is  addressed  "to  the  twelve 
tribes  which  are  scattered  abroad," 
(James  1:1,)  which,  therefore,  is  an- 
other epistle  to  the  Hebrews  as  a  na- 
tion. And  there  was  an  interming- 
ling of  the  twelve  tribes  during  the 
captivity.  And  Peter's  epistles  also, 
are  to  the  converted  Jews  of  the  dis- 
persion, (1  :  1,)  and  first  of  all  he 
speaks  of  the  lively  hope  to  which  Chris- 
tians are  begotten  by  th%resurrection 
of  Jesus  Christ  from  the  dead,  unto  an 
inheritance  (not  of  the  earthly  Canaan, 
but  that  which  it  signified  and  pointed 
to,)  Incorruptible,  &c.    1  Pet.  1 : 3,  4 


A.  D.  60] 


CHAP.  XXVI. 


391 


S  Why  should  it  "be  thought  a  thing  incredible  with  you,  that  God 
fihould  raise  the  dead? 

9  Kl  verily  thought  with  myself,  that  I  ought  to  do  f^?^°/«i|; 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth, 


Tf  Instanib/ — intensely — lit.,  with  inten- 
tity — earnestness,  serving  God  (with  out- 
ward rites  of  worship)  day  and  night — 
in  constant  attondance  on  the  I'itual 
worship,  as  Anna  "  departed  not  from 
the  temple,  but  served  God  (same  term 
as  here,)  with  fastings  and  prayers 
night  and  day.'"  Luke  2  :  87.  See  1 
Tim.  0  :  5  ;  ch.  18  :  1.  ^  Hope  to  come. 
Paul  liimself  hul  attained  "  Christ  the 
hope  of  glory,"  but  had  not  attained 
the  resurrection  which  was  already  in- 
volved in  Him.  Phil.  3:11.  Yet'this 
consummation  of  his  hope  he  was  press- 
ing forward  to  reach.  And  this  same 
hope  is  the  substance  of  the  promise 
made  to  the  fathers,  and  that  which 
they  all  hope  somehow  to  obtain.  Heb, 
11.  Only  Israel,  in  rejecting  Christ 
and  still  laboriously  cleaving  to  the 
*iemple  services,  had  not  attained  the 
hope  as  he  had  done,  for  he  saw  in 
Jesus  the  promised  Messiah.  Yet 
iheir  profession  in  all  their  sacrifices, 
«ras  that  they  were  looking  for  the 
Messiah,  and  in  Him  for  the  restora- 
tion and  eternal  rest — the  heavenly 
Canaan  promised  to  Israel.  Promise  is 
1  peculiar  element  of  Judaism  as  a  sys- 
tem, pointing  onward  to  Christianity, 
and  designed  to  be  a  preparation  for  it 
It  was  indeed  a  religion  of  the  future. 
^  Forxchich,  &c. — lit.,  concerning  which 
hope,  King  Agrippa,  I  am  accused  by 
the  Jews.  Recent  editions  read,  "  i?/ 
Jews,''^  and  the  idea  is  thus  more  forci- 
bly presented,  that  he  is  accused  for 
holding  the  true  doctrine  of  their 
Scriptures  and  of  their  fathers — and 
that  they,  not  he,  must  be  regarded  as 
deserting  the  faith.  He  does  not  here 
notice  the  other  accusations  brought 
against  him.  They  had  been  disproved 
and  possibly  withdrawn.  So  he  says 
at  Rome,  "/or  the  hope  of  Israel  lam 
bound  with  this  chain."  The  Prophet 
Jeremiah  uses  this  as  the  title  of 
God,  *Ji9  Saviour,  "  0  the  Hope  of 
Israel''      Jer.    14:  8:    17  :  3.     After 


thus  declaring  that  his  crime  is  sim- 
ply that  he  holds  the  nncient  Jewish 
faith  and  hope,  he  now  passes  at  once 
to  the  vital  point  which  they  deemed 
(some  of  them  at  least)  so  incredible, 
especially  in  the  case  of  Jesus  of  Naz- 
areth. (Some  read  it,  "  What?  is  it 
judged,"  &c.  But  the  word  tl,  when 
thus  used,  is  always  connected  with 
some  expletive.)  Why  is  it  judged?  &c. 
As  though  he  had  said,  "You  Jews  "whc 
entertain  the  hope  of  a  Messiah  to 
come,  and  reject  the  doctrine  of  the 
Messiah  as  having  come,  disbelieving 
in  the  vital  truth  of  the  resurrection 
in  His  case,  though  this  is  the  very 
seal  set  by  the  Father  upon  His  Messi- 
ahship,  "  Why  should  it  be  judged  a  thing 
incredible  to  you,  if  God  raises  the  dead?'''' 
One  of  their  own  prophets  (Elisha)  had 
raised  the  dead,  (2  Kings  4:32.)  It 
had  been  expressly  predicted  of  the 
Messiah  that  His  flesh  should  not 
see  corruption,  (Ps.  16  :  10,)  as  Peter 
had  shown,  (  ch.  2  :  27-32. )  And 
did  not  the  strictest  Jews  always  be- 
lieve in  a  general  resurrection,  of 
which  this,  indeed,  was  only  "  the  j^rrt 
fruits "  —  like  the  specimen  ear  of 
grain  presented  at  the  Passover?  See 
ICor.  15:12,  20,  23. 

9.  He  now  passes  to  notice  the  steps 
by  which  he  had  been  brought  from 
his  former  Jewish  disbelief  to  the 
embrace  of  this  Gospel  of  Christ.  He 
was  once  as  blind  and  hostile  as  they. 
He  is  able,  therefore,  to  give  his  testi- 
mony as  that  of  one  who  had  been  an 
enemy,  and  to  this  end  he  relates  his 
own  experience — to  show  especially 
that  he  had  seen  the  Risen  Jesus,  and 
that  he  could  no  longer  disbelieve  nor 
disobey,  vss.  14,  15.  He  saj-s,  I  myself 
indeed,  therefore — before  I  had  seen  the 
crucified  Jesus  risen,  and  had  found 
Him  thus  to  be  the  promised  Messiah — 
thought  (seemed)  to  myself,  or  as  it  may 
be  rendered,  thought  that  I  myself  mutl 
do  (practice,   as  a  duty,)  many  thmif* 


892 


TTfE  ACTS  OF  THE  APOSTLES. 


[A.  D.  flO. 


ftch.  8:3. 
Oul,  1 :  13. 


ich.  9:14,  21, 
and  22:3. 


10  ^  Which  thing  I  also  did  in  Jerusalem  :  and  many 
of  the  saints  did  I  shut  up  in  prison,  having  received 
authority  »from  the  chief  priests  ;  and  when  they  were  put 
to  death^  I  gave  my  voice  against  them. 

11  ^  And  I  punished  them  oft  in  every  synagogue,  and 


contrary  to  the  name  of  Jesus  the  Naza- 
rene.  I  myself  thougot,  indeed,  that 
it  was  my  duty  (Phil.  3  :  G ;  1  Tim.  1 : 
lo,)  to  oppose  exceedingly  the  name, 
the  claims  (and  the  profession  by  others) 
of  Jesus  whom  I  despised  as  the  Naza- 
rene.  But  when  this  same  "Jesus  of 
Nazareth"  revealed  Himself  to  him  on 
the  road  to  Damascus,  as  risen  from 
the  dead — the  same  who  was  lately 
crucified  at  Jerusalem,  and  whom  the 
Apostles  and  Stephen  preached  as  hav- 
ing risen — this  was,  indeed,  enough  to 
thange  his  views.  Luke  has  given  one 
account  of  Paul's  conversion,  (ch.  9,) 
and  Paul  himself  has  given  two  nar 
ratives  of  the  same  event,  (ch.  22)  and 
here,  with  only  the  natural  variations. 
10.  He  now  goes  on  to  particulars — 
showing  how  he  had  pursued  the  very 
course  of  these  his  persecutors  until 
he  was  so  arrested  by  the  Lord  Him- 
self. ^  Which  thing  also  I  did — (ac- 
cording to  my  conviction  of  duty,  think- 
ing that  I  was  doing  God  s^^rvice) — in 
Jerusalem,  as  was  very  well  Known  by 
the  Sanhedrim  who  were  now  bringing 
these  accusations  against  him.  So  that 
he  had  been  not  only  a  Pharisee,  but 
also  a  persecutor,  equal  in  zeal  and 
cruelty  to  any.  ^  And  many  of  the 
saints — that  is,  the  Christians — those  who 
profvjssed  to  be  such — without  asserting 
that  in  every  case  they  were  truly  re- 
generate. The  term  is  used  in  the 
Epistlcij  frequently,  and  especially  in 
the  salutations  of  them.  Here  Paul 
calls  them  ^^ saints,"  though  in  the  ear 
of  a  Jew  the  term  was  appropriate  only 
to  the  chosen  people.  The  Apostle 
pleading  before  the  Jews,  (ch,  22  :  4,) 
had  spoken  of  them  inoffensively  as 
*^theni  of  this  ivay."  But  here,  where 
he  wati  speaking  before  distinguished 
bearers  wlio  were  not  now  his  formal 
judges,  he  calls  them  by  a  title  of 
honor,  which  at  the  same  time  reflects 
greater  d/scredit  and  shame  upon  him- 


self. Luke  in  his  account  of  it  calls 
them  "the  disciples  of  the  Lord,"  ch. 
9  :  L  But  when  Ananias  complains 
of  Saul's  cruel  treatment  of  the  Chris- 
tians, he  calls  them  by  this  term,  "the 
taints,"  ch,  9:13.  And  they  are  called 
by  the  same  term,  ch,  9:  32,  41,  %I 
shut  up  in  prisons,  receiving  the  (neces- 
sary) authority  from  the  chief  priests, 
(the  Sanhedrim,) — for  which  he  applied 
to  the  high  priest,  (ch,  9:2,)  the 
President  of  the  Sanhedrim.  This  shows 
how  fully  he  acted  as  a  Jew,  and  served 
the  highest  councils  of  his  nation  up 
to  that  time.  This  is  a  glimpse  of  the 
"great  persecution"  which  raged  at 
the  time  of  Stephen's  death,  (ch.  8:1.) 
1[  As  thfy  also  were  led  aivay  to  death,  I 
cast  my  vote  against  (them,)  Others 
sutfered  martyrdom  besides  Stephen, 
chs.  7  and  8.  The  term  for  vote  means 
.pebble,  by  which  votes  were  anciently 
cast ;  and  4t  is  thought  by  many  to 
imply  his  official  vote,  as  a  member  of 
the  Sanhedrim,  But  this  is  judged 
improbable,  both  from  Saul's  youth, 
(though  he  may  have  been  thiiiy,  the 
requisite  age,)  and  from  his  being  most 
likely  unmarried — for  the  members  of 
the  Sanhedrim  were  required  to  be 
married  men,  or,  at  least,  none  others 
could  vote  in  criminal  or  capital  cases, 
as  a  father's  heart  was  judged  to  be 
more  mercifully  inclined  than  others. 
It  may  mean  no  more  than  what  is 
said,  ch.  8  :  1,  that  he  was  consenting — 
concurring — in  opinion.  And  this  is 
the  language  he  uses,  ch.  22  :  20.  So 
we  use  the  term  "suffrage,"  and  this 
term  is  thus  used  by  Plato. 

11,  And  through  all  the  synagogues 
often  punishhig  them,  I ivas  forcing'them 
— by  threats  and  torture — [sought  to 
compel  them)  to  blaspheme.  In  cli.  22  • 
19,  he  says,  "I  beat  in  every  syna- 
gogue," &c.  The  imperfect  tense  iiero 
used,  and  rendered  "compelled,"  ex- 
presses only  the  attempt  without  resi>oe* 


A.  D.  60.] 


CHAP.  XXVI 


893 


compelled  theni  to  blaspheme ;  and  being  exceedingly  mad  against 
them,  I  persecuted  them  even  unto  strange  cities. 

12  'Whereupon  as  I  went  to  Damascus  with  authority  'll'e*'''**'* 
and  commission  from  the  chief  priests, 

13  At  midday,  0  king,  I  saw  in  the  way  a  light  from  heaven, 
above  the  brightness  of  the  sun,  shining  round  about  me  and  them 
which  journeyed  with  me. 

14  KnO.  when  we  were  all  fallen  to  the  earth,  I  heard  a  voice 


to  the  success  or  otherwise.  Pliny, 
the  Proconsul  of  Bithynia,  in  his  letter 
to  the  Emperor  Trajan,  about  A.  D. 
102,  writes  that  it  was  required  of  the 
Christians  to  blaspheme  Christ,  but  that 
none  who  were  truly  such  could  be 
compelled  to  do  it.  T[  And  being  exceed- 
ingly enraged  against  them,  I  persecuted 
them  as  far  as  even  unto  outside  (foreign) 
cities — cities  outside  of  Judea.  It  is 
not  unlikely  that  he  pursued  the  Chris- 
tians from  place  to  place  on  the  way 
to  Damascus,  and  that  city  is  mentioned 
because  there  it  was  that  he  was  ar- 
rested. All  this  shows  his  hot  and 
furious  zeal  as  a  Jew  against  the  rising 
Christianity,  which  he  now  professes. 
It  may  here  be  meant  that  he  sought 
them  out  through  all  the  synagogue 
districts,  or  by  the  aid  of  all  the  re- 
spective synagogues — or  that  he  brought 
them  up  before  the  civil  assemblies,  or 
that  he  punished  them  in  the  syna- 
gogues. Epiphanius  mentions  a  Jew 
•who  was  scourged  in  the  synagogue 
for  embracing  Christianity, 

12.  He  proceeds  now  to  account  for 
the  sudden  and  amazing  change  in  his 
views  and  feelings,  and  shows  that  so  far 
from  being  an  apostate  from  his  religion, 
he  was  constrained  by  Divine  revelation 
to  act  as  he  had  done  in  adherence  to 
Christianity,  ^  Whereupon  —  literally, 
in  tchich  things  also — in  the  midst  of 
these  persecutions — Journeying  unto  Da- 
mascus, (the  capital  city  of  Syria,)  with 
authority  and  commission  ivhich  is  from 
the  chief  priests — which  they  alone  could 
grant.  See  ch.  24:  18.  In  this  partic- 
ular mention  of  the  authority  by  which 
he  acted,  he  shows  how  thorough  a 
Jew  he  was  up  to  the  moment  of  his 
conversion,  and  how  he  had  been  madly 
carrying  out  their  hostility  against 
Christians,     As  though  he  hftd  said,  I 


was  lately  just  as  bitter  and  violent  aa 
any  of  my  persecutors  now  are  against 
Christianity.  I  went  the  farthest  in 
executing  the  commission  which  I  ob- 
tained from  this  same  Sanhedrim  who 
fire  now  pursuing  me.  I  deserve  all 
this  persecution,  as  it  is  only  what  I 
have  rendered  to  others.  And  I  should 
have  been  this  day  just  as  malignant 
as  any  here  in  this  hostility,  but  for  a 
Divine  revelation,  which  I  shall  now 
relate,  and  which  (as  all  Jews  ought  to 
admit,)  is  ample  authority  for  obeying 
j  the  direction — even  as  such  a  vision 
I  was  authority  to  Abraham  to  offer  up 
I  Isaac,  and  so  with  all  the  fathers. 


13,  At  midday — '^  About  /20on,"  ch. 
22  :  6.  The  time  is  given,  as  if  to  an- 
ticipate all  skeptical  attempts  to  ex- 
plain away  the  miracle.  It  was  not 
any  flash  of  lightning  or  other  natural 
phenomenon,  for  it  occurred  at  noon, 
and  the  intimation  is  that  the  sun  was 
shining  in  full  splendor.  The  expres- 
sion used  here  and  in  ch,  9  is  never 
used  to  describe  lightning,  but  indicates 
the  Shekinah,  or  Divine  glory,  which 
always  accompanies  the  manifestations 
of  the  Godhead,  and  is  a  symbol  of  the 
unapproachable  and  spiritual  efful- 
gence in  which  He  dwells.  This  light 
is  here  described  as  above  the  brightness 
of  the  sun — exceeding  in  splendor  the 
brightness  of  the  noonday  sun.  This 
narrative  is  given  by  the  Apostle  with 
greater  fullness  than  the  former,  as  this 
is  his  concluding  defense  within  the 
precincts  of  the  Holy  Land.  T[  Shining 
round  about  me  and  them  which  journey- 
ed with  me,  so  that  they  who  were 
with  me  saw  indeed  the  light  and  were 
afraid,  (ch,  22: 19,)  implying  that  it  was 

I  a  light  to  be  seen  at  noon,  and  beyond 
the  sunlight. 

'      14,  And  wheitf  &e.     Lit.,  And  we  atl 


894 


THE  ACTS  C?  THE  APOSTLES 


[A.  1).  GO, 


speaking  unto  mo,  and  saying  in  the  Hebrew  tongue,  Saul,  Saul,  why 
persecutest  thou  me  ?  it  is  hard  for  thee  to  kick  against  the  pricks. 

15  And  I  said.  Who  art  thou,  Lord  ?    And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

16  But   rise,  and    stand   upon    thy   feet :    for   I   have 
■»ch.22:i5.      appeared  unto  thee  for  this  purpose,  "*  to  make   thee  a 
minister  and  a  witness  both  of  these  things  which  thou 
hast  seen,  and  of  thoso  things  in  the  which  I  will  appear  unto  thee : 


having  fallen  to  (unto)  the  earth,  I  heard, 
&c.  In  ch.  9,  Luke  gives  the  narrative, 
and  says  that  Paul  fell  to  the  earth, 
(vs.  4,)  and  that  his  attendants  ^^  stood 
speechlesf,'^  that  is,  ivere  speechless,  say- 
ing nothing  as  to  whether  they  fell  and 
rose  again,  or  not.  Paul  would  natu- 
rally give  fuller  particulars  in  this  clo- 
sing address.  Here  he  adds  that  the 
voice  spake  to  him  in  the  Hebreiv  tongue. 
This  fact  is  not  mentioned  in  the  gene- 
ral statement  by  Luke,  ch.  9  :  4,  nor  in 
Paul's  previous  narrative  when  he  was 
speaking  to  the  Jews  in  that  tongue. 
But  even  in  those  passages  it  is  implied 
by  the  term  l>aovX  in  that  dialect — the 
Aramaic,  which  was  then  the  vernacular 
language  of  Palestine.  ^  Why  /persecutest 
thou  me  ?  Saul  is  here  given  to  under- 
stand that  the  persecution  was  regard- 
ed by  this  glorious  Being  as  the  perse- 
eution  of  Him.  And  hence  he  was  most 
deeply  impressed  with  the  intimate  and 
vital  union  existing  between  Christ  and 
His  Church,  so  that  this  doctrine  is 
every  where  fully  brought  out  in  his 
Epistles.  How  this  revelation,  also, 
gave  Paul  the  richest  solace  under  his 
own  grievous  persecutions,  to  think 
that  Christ  regards  Himself  as  suffer- 
ing in  and  with  His  members.  ^  It  is 
hard,  &c.  See  ch.  9  :  5.  Christ  says 
not,  "It  is  hard  for  me,"  but,  "/^  is 
hard  for  thee."  What  tender  compas- 
Bion  toward  the  sinner!  And  if  Jesus 
Christ  can  thus  subdue  and  melt  such  a 
hardened  foe  of  Christianity,  who  is 
there  that  is  beyond  the  power  of  His 
grace  to  convert  1  If  ^o  kick.  As  o-xen 
driven  before  the  plow,  kick  against  j 
the  goad  which  is  armed  with  a  sharp  i 
iron,  and  thus  get  only  lacerated  for 
their  pains — how  hard  it  is  for  thee  to 
t«  resisting  thus  whes«  you  must  be 


the  sufferer,  fighting  against  Jehovah 
and  being  only  wounded  more  and 
more,  ^  I  am  Jesus.  In  ch.  22 :  8,  it 
is,  "Jesus  of  Nazareth."  It  was  a 
revelation  to  Paul  of  the  Risen  Jesus 
—  the  same  despised  Nazarene  who 
was  so  lately  crucified  at  Jerusalem. 
Of  course,  He  must  have  been  raised 
from  the  dead.  And  if  so,  this  proved 
I  Him  to  be  the  Son  of  Gcd,  Rom.  1  :  4. 
By  this  one  revelation  all  His  claims 
were  at  once  established.  If  this  is, 
indeed,  Jesus  of  Nazareth,  then  He 
must  be  the  Messiah,  for  He  promised 
to  rise  again,  and  He  made  this  the 
tost  of  all  His  pretensions.  And  by 
this  the  Father  set  His  seal  upon  Ilia 
word  and  work  as  true  and  accepted 
on  high.  Besides,  the  resurrection 
proved  thus  in  His  case,  ie  the  pledge 
and  earnest  of  the  glorious  resurrection 
of  His  believing  people.  1  Cor.  ch.  15. 
16.  But  rise  —  rise  up.  This  com- 
mand was  given  to  him  both  by  Christ 
and  by  Ananias,  ch.  22  :  10,  16,  first 
with  reference  to  going  to  Damascus, 
and  next  with  reference  to  his  rising 
up  and  being  baptized  on  the  spot,  while 
standing  up,  ch.  22 :16.  ^  For  unto  this 
(end)  I  have  appeared  unto  thee — been  seen 
by  thee.  I,  who  am  ascended  to  heaven 
and  seated  at  the  right  hand  of  the 
Father,  and  whom  the  heavens  must 
(necessarily)  receive  until  the  epochs 
of  restitution  of  all  things — I  have  ap- 
peared to  thee  in  my  proper  glory,  as 
the  Shekinah  of  the  Temple,  dwelling 
between  the  cherubim,  1  John  1  :  5. 
TI  To  make  thee.  In  ch.  22  :  14,  the 
same  word  is  rendered,  "  He  hath  cho- 
sen thee."  It  means,  hath  fore-ordained 
thee.  This  is  the  disclosure  of  an  eter- 
nal purpose,  and  no  novelty  nor  acci- 
dent.    Pa^l  was  thus  far  the  onljr  on# 


A.  D  CO.] 


CHAP.  XXVI. 


39C 


nch.  22:21. 
o  Isa.  35:5,  ul 

42 : 7. 

Luke  1:79. 
John  8: 12. 
2  Cor.  i :  4. 
Eph.  1:18. 

ncss  to  Jight,  and/;-o?M  the  power  of  Satan  unto  God,  <ithat  pJc^ot'o-ii 

they  may  receive   forgiveness    of   sins,   and    ''inheritance  ^,'s;*^^^''""* 

among  them  which  are  ^sanctified,  by  faith  that  is  in  me.    2  Pet.^^s,  25. 


17  Delivering  thee  from  the  people,  and//-om  the  Gen- 
tiles, "unto  whom  now  I  send  thee. 

18  "To  open  their  eyes,  and  ^to  turn  thein  fiom  dark- 


of  the  Apostles  to  whom  Christ  re- 
vealed Himself  in  the  glory  of  His 
ascended  estate.  Though  He  appeared 
to  the  eleven  as  the  risen  Lord,  and 
from  the  invisible  world,  yet  only  to 
Paul  had  He  yet  appeared  in  a  glory 
beyond  that  of  the  transfiguration.  He 
was,  indeed,  "transfigured"  before  the 
favored  three,  Peter,  James,  and  John, 
in  order  that  they  might  thus  get 
glimpses  of  the  heavenly  and  eternal 
glory  that  belonged  to  Him.  Bat  here 
He  shines  forth  in  something  of  His 
own  glorified  effulgence.  After  this 
He  reveals  Himself  still  further  to 
John  at  Patmos,  "'and  His  countenance 
was  as  the  sun  shineth  in  his  strength," 
Rev.  1  ;  16.  *[\  A  minister  and  a  ivitness. 
He  was  to  be  a  servant  in  the  way  of  «7/- 
nessing,  or  witness-bearing  to  others — 
both  of  those  things  which  thou  hast  seen, 
(eh.  22  :  15,)  as  here,  for  example,  he 
be!>rs  witness  before  Felix,  Festus  and 
Agrippa.  ^[  And  of  the  things  tvhich — 
that  is,  of  other  visions  which  he 
should  afterwards  have,  as  ch.  18  :  9; 
23  :  11 ;  2  Cor.  2  :  2.  Note.— We  have 
in  these  words  almost  the  same  lan- 
guage as  that  of  Ananias,  ch-  22  :  15, 
and  as  Ananias  was  sent  by  God,  his 
address  to  Paul  may  be  considered  as 
God's. 

17.  Delivering  thee — rescuing  thee. 
This  deliverance  was  promised  in  con- 
nection with  his  obedience,  and  in  the 
way  of  accomplishing  (iod's  plans  for 
the  salvation  of  others.  This  implies 
his  persecution  both  by  the  people  (the 
Jewish  people)  and  by  the  Gentiles,  (vs. 
20,)  and  such  promise  was  implied  in 
the  commission,  and  it  was  express- 
ed, also,  as  ch.  18  :  9,  10;  22  :  18; 
23  :  11  ;  2  Cor.  12  :  1 ;  Gal.  1  :  12— as 
Whitfield  said,  "I  am  immortal  till  my 
work  is  done."  Agrippa  believed  in 
prophecy  as  a  seal  of  God's  commis- 
Bion-     ^  To  whc^ — to  bntU  the  Jews 


and  Genliles,  but  especially  to  the  lat- 
ter; and  he  preached  to  both — first 
to  the  Jews,  and  when  they  rejected, 
then  turning  to  the  Gentiles.  ^  I  send 
thee.  This  is  the  direct  and  positive 
form  of  Paul's  commission  as  an  Apos- 
tle. 

18.  The  great  objects  of  his  apostle- 
ship  are  here  set  forth.  "A  noble  de- 
scription (says  Bengel,)  of  the  whole 
process  of  conversion."  ^  To  open 
their  eyes.  He  who  sends  Paul  opens 
the  eyes ;  and  He  does  it  by  the  instru- 
mentality of  Paul.  Christ  Himself 
was  commissioned  "to  preach  recov- 
ering of  sight  to  the  blind,"  to  be 
brought  about  in  the  use  of  Gospel 
means  and  agencies,  (Luke  4  :  18; 
see  Isa.  43  :  6,  7,  and  this  He  contin- 
ues to  do  in  His  Church,  by  the  Spirit 
who  anointed  Him  for  this  purpose,  aa 
that  Spirit  works  through  the  means 
of  grace  and  by  the  instrumental  agen- 
cy of  the  living  preacher.  Note. — 
This  great  work  of  the  ministry  implies 
tdiat  men  are  blind  by  nature,  and  the 
same  power  as  is  needed  to  create  men 
is  requisite  to  make  any  man  "  a  new 
creation."  See  Eph.  1:11,18;  Col.  1 : 
12  ;  1  Pet.  1:4.  ^  To  turn— for  turn- 
ing. The  same  form  of  the  verb  is 
used  2  Pet.  2  :  21 ;  see  also  vs.  30; 
ch.  14:15.  The  object  of  opening 
their  eyes  was  their  turning  from  dark- 
ness to  light,  which  they  could  not 
before  distinguish  nor  appreciate,  "that 
the  light  of  the  glorious  Gospel  of 
Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  Conversion  is  that 
course  of  altered  living  which  follows 
upon  God"s  act  of  regeneration.  It 
is  the  new  life  which  results  from  tho 
renewal  of  the  heart.  See  Isa.  0  :  2, 
From  being  children  of  darkness  they 
should  become,  by  Divine  power  and 
grace,  children  of  light,  so  as  to  walk 
as   children   of   light— turning   away 


39G 


THE  ACTS  OF  THE  APOSTLES. 


fA.  D.  60. 


19  Whereupon,  O  king  Agrippa,  I  was  not  disobedient 


7  Luke  1:7'. 
rEph.  1:J1. 

fch/2o!32.       unto  the  heavenly  vision  . 

M.'and  11:26.;        20   But  * shewed  first  unto  them  of  Damascus,  and  at 


from  works  of  darkness  and  coming  to 
the  light,  and  walking  in  the  light  of  the 
Son  of  Righteousness.  This  great  work 
contemplates,  as  a  further  step,  the 
turning  of  men  from  the  authority  of 
Satan — from  his  bondage  of  worldli- 
ness  and  sin  unto  God,  as  a  further 
result  of  opening  the  blind  eyes.  Sa- 
tan holds  men  in  his  powex- — Christ 
comes  as  their  Deliverer,  to  set  them 
free  from  this  degrading  slaveiy.  And 
conversion  is  the  turning  away  from 
his  ensnaring,  captivating  power  unto 
God.  It  is,  tiierefore,  a  turning  away 
from  misery  to  happiness — from  bond-  ! 
age  to  freedom — from  the  control  and 
servitude  of  the  devil  to  the  free  ser- 
vice of  God.  And  the  Holy  Spirit  in 
His  renewing  work  does  thus  convince 
us  of  our  sin  and  misery,  and  enlight- 
en our  minds  in  the  knowledge  of  Christ 
and  renew  our  wills,  and  persuade  and 
enable  us  to  embrace  Jesus  Christ  free- 
ly offered  to  us  in  the  Gospel.  Hence 
this  great  work  contemplates,  also, 
forgiveness  of  sins,  which  sinners  are 
to  receive  as  a  free  gift,  by  "turning 
to  God,"  who  alone  can  give  it.  Christ 
is  "exalted  to  be  a  Prince  and  a  Saviour 
to  give  repentance  to  Israel  and  for- 
giveness of  sins,"  (ch.  5:  31.)  All  the 
work  hinges,  therefore,  upon  the  open- 
ing of  the  blind  ej^es,  a  work  of  sov- 
ereign power  and  grace.  But  any 
blind  Bartimeus  can  cry,  Have  mercy 
on  me.  Lord,  that  I  may  receive  my 
Bight.  And  all  God's  plans  in  the  Gos- 
pel, the  Church  and  the  ministry,  are 
to  this  end,  to  grant  all  these  saving 
blessings  freely.  Christ  is  exalted  for 
this  very  end.  And  further,  the  work 
in  its  consummation  contemplates  that 
men  shall  receive  inheritance  in  the 
heavenly  Canaan,  a  patrimony  as  chil- 
dren of  God  and  of  light,  which  they 
get  by  testament,  by  virtue  of  their 
filial  relati-in  to  G  jd  in  Christ.  Eph. 
1:11,  14,  18;  5:5;  Col.  1:12;  3: 
24.  "  If  children,  then  heirs,  heirs  of 
Gvdand  joint  heii*  with  Christ."  (Horn. 
S   17;  Heb.  9:lr;  1  Pet.  1:4.)     It 


is  an  inheritance  among  them  which  are 
sanctified.  "  For  He  who  sanctifieth 
and  they  who  are  sanctified  are  all  of 
one,"  &c.  Heb.  2  :  11.  "Come,  ye 
blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you,"  &c.  Only  the 
sanctified  can  enjoy  the  inheritance ; 
so  we  give  thanks  to  Him  who  makes 
us  meet  to  be  partakers  of  the  inher- 
itance of  the  saints  in  light ;  who  hath 
delivered  us  from  the  power  of  dark- 
ness, and  hath  translated  us  into  the 
kingdom  of  His  dear  Son.  Col.  1  :  12, 
13.  Only  the  true  believer  can  be 
sanctified.  All  this  privilege  of  the  en- 
lightening and  forgiveness  and  deliver- 
ance and  inheritance  Christ  declares 
to  be,  by  faith  that  is  iii  me.  The 
only  salvation  is  by  faith  in  Christ  as 
a  personal  Saviour  and  in  His  finished 
work.  Paul  is  here  commissioned  to 
preach  faith ;  and  He  is  the  great 
Apostle  of  Faith.  These  points,  here 
brought  forward,  he  treats  most  fully  in 
the  Epistles,  especially  to  the  Romans, 
Galatians,  Ephesiaiis,  Colossians  and 
Hebrews.  We  receive  all  the  blessings 
of  the  Gospel  freely  by  faith  i?i  Christ. 
Gal.  5:6;  James  2:17,  22,  26  ;  John 
3:  23. 

19.  Whereupon  —  literally,  whence— 
having  received  such  a  Divine  commis- 
sion, I^L'as  not — (literally,  I  became  not,) 
I  did  not  prove — disobedient.  The  term 
means  also  unbelieving.  So  faith  and 
works  belong  together.  One  word  may 
answer  for  both.  Without  faith  we  are 
also  unfaithful.  Christian  faith  is  the 
source  of  all  Christian  works.  Heb. 
ch.  11.  ^  The  heavenly  visio7i,  or  ap- 
parition— in  which  Jesus  appeared  to 
him,  Paul  obeyed,  because  he  believed 
it. 

20.  He  now  declares  how  promptly 
and  fully  he  carried  out  the  Divine  in- 
structions according  to  this  miraculous 
commission.  Not  disobedient  to  the 
vision,  but  to  those  at  Damascus  first,  and 
Jerusalem  and  unto  all  the  region  of 
Jxidea,  and  to  the  Gentiles,  telling  (de. 
daring)  to  repent,  &c.     Paul  here  givef 


A.  D.  60.] 


CHAV.  XXVI. 


897 


Jerusalem,  and  throughout  all  the  coasts  of  Judea,  and  "°f|y;^°^i7 
then  to  the  Gentiles,  that  they  should  repent  and  turn  to  ^^^  JJ  Hi  ^J 
God,  and  do  "works  meet  for  repentance.  uMatt.3:». 

21  For  these  causes  ''the  Jews  caught  me  in  the  temple,  ^^oi'-zi-so.si- 
and  went  about  to  kill  me. 

22  Having  therefore  obtained  help  of  God,  I  continue 

unto  this  day,  witnessing  both  to  small  and  great,  saying  y^L'J''e24:2T, 
none  other  things  than  those  ^  which  the  prophets  and  .iaJl'"'*'** 
■  Moses  did  say  should  come. 


Rom.  3:21. 
z  John  5: 46. 


an  outline  of  his  labors  —  First  he 
preached  in  the  synagogues  at  Damas- 
cus^ (ch.  9:20;  22:27,)  and  seems  to 
have  been  coming  in  and  going  out  of 
the  city  in  these  labors  during  his  three 
years  in  Arabia,  (Gal.  1:22,)  and  [to 
those)  at  Jerusalem  (ch.  9:  26,  29,)  and 
unto  all  the  region  of  Judea — that  is, 
after  his  second  visit  to  Jerusalem, 
(with  the  alms,  ch.  11:30.)  See  ch. 
12 :  25.  This  was  prior  to  the  mission- 
ary commission,  ch.  13:2,  And  [then) 
to  the  Gentiles — as  Missionary  of  the 
Church  at  Antioch,  and  sent  also  by 
the  Holy  Ghost,  ch.  13:42,  48;  14:1, 
15,  21,  25,  26;  15:  35;  16:  13,  32; 
17:17;  18:4;  19 :  10.  Thus  he  shows 
that  he  labored  first  among  the  Jews  ; 
and  even  when  he  went  to  the  jjentiles 
as  a  foreign  missionary  of  the  Church 
of  Antioch,  he  preached  to  the  Jews 
first — to  repent  and  turn  to  God — to 
change  the  mind,  and  to  "turn  from 
the  power  of  Satan  unto  God,"  (vs. 
18,)  doing  (practicing)  loorks  worthy  of 
the  repentance  (referred  to) — works  be- 
fitting this  repentance  unto  life — works 
such  as  should  show  their  repentance 
to  be  sincere.  This  was  also  the  ex- 
hortation of  John  the  Baptist,  whom 
the  Jews  recognized  as  a  prophet. 
When  the  Pharisees  and  Sadducees 
came  to  be  baptized  by  him,  he  said, 
"Bring  forth,  therefore,  fruits  meet 
for  repentanct),"  Matt.  3  :  8.  And  so 
our  Lord  said,  "For  by  their  fruits  ye 
shall  know  them."  Repentance  is  not 
merely  a  duty,  but  a  privilege — as  it 
is  to  turn  back  from  a  yawning  pit, 
from  a  fearful  precipice,  from  a  den 
of  beasts,  from  danger  and  death — so 
is  it  to  turn  from  darkness  to  light, 
Irom  the  power  of  Satan  unto  ^d. 
34 


21.  For  these  causes — literally,  on  ac- 
count of  these  things — nis  labors  among 
the  Jews  and  Gentiles  thus  carried  on 
according  to  his  commission — the  Jews 
caught  (seized)  me  in  the  temple,  refer- 
ring to  his  first  arrest  at  Jerusalem, 
which  was  led  on  by  the  Ephesian  Jews, 
ch.  21  :  28,  29.  Those  Asiatic  Jews 
had  known  of  Paul  at  Ephesus  and 
thereabouts  preaching  Jesus  of  Naz- 
areth as  the  iMessiah,  and  the  equality 
of  the  Gentiles  in  the  privileges  of  the 
Messiah's  kingdom,  and  on  account  of 
these  things  they  sought  to  kill  him — 
literally,  endeavored  to  lay  (murderous) 
hands  on  me — that  is,  by  lawless  vio- 
lence, the  same  term  as  applied  to  our 
Lord,  ch.  5  :  30. 

22.  Having  therefore,  &c. — literally, 
Therefore,  (or,  so  then,)  having  obtainea 
the  help  from  God — which  God  alone 
could  give,  (vs.  12,  )  and  without 
which  he  must  have  fallen  under  Lia 
persecutions.  Ch.  21  :  31-33 ;  22  :  23- 
25;  23  :  6;  24:  5,  27;  25  :  10,  11. 
This  fact  of  the  Divine  protection  he 
gives  as  the  only  accounting  for  his 
being  there  that  day.  Thus  he  refers 
to  a  present  God,  and  to  the  fulfilled 
promise  of  this  risen  Jesus,  that  no 
one  should  set  upon  him  to  hurt  him, 
&c.,  (vs.  17;  ch.  22:21.)  \  I  con- 
tinue— /  have  stood — kept  my  ground 
and  continued — held  on  in  my  course 
— ivitnessing — [bearing  iviiness)  accord- 
ing to  his  commission,  (vs.  16,)  both 
to  small  and  great — both  to  those  of 
lowest  rank,  as  well  as  to  this  highest 
court  and  these  chief  dignitaries,  ch. 
25  :  23.  1[  Saying  nothing  beyond 
(outside  of)  the  things  which  both  the 
Prophets  spoke  of  as  about  to  come  to 
pas8 — and  Mosss,  the  beginning  of  tl:« 


i9B 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  60 


aLuk«ii:26, 

«f). 

6  1  Cor.  15  :  20. 

Col. !  :  18. 

Rev.  1 : 5. 

c  Luke  2: 32. 

d2ICngs9:ll. 
John  10 :  20. 
1  Cor.  1  :  2.3, 
and  2 :  13,  14, 
aud4:10. 


23  *That  Christ" should  suffer,  and  "that  he  should  be 
the  first  that  should  rise  froui  the  dead,  and  '  should  shew 
light  unto  the  people,  and  to  the  Gentiles. 

24  And  as  he  thus  spake  for  himself,  Festus  said  with 
a  loud  voice,  Paul,  "^thou  art  beside  thyself;  much  learning 
doth  make  thee  mad. 


Prophets,  who  recorded  the  first  Gospel 
promise,  and  with  whom  Christ  began 
when  He  expounded  in  all  the  Scrip- 
tures the  things  concerning  Himself, 
(Luke  23  :  27,)  and  that  Moses,  too, 
whom  they  boasted.  This  he  declares 
in  the  face  of  their  accusation  that  he 
"  taught  the  Jews  who  were  among  the 
Gentiles  to  forsake  Moses,"  ch.  21 :  2L 
23.  That  Christ  should  suffer — lit., 
if  (that  is,  whether — as  to  whether) 
Christ  is  (  was  to  be)  one  who  could  suffer 
— a  sufferer,  &c.  These  were  the  points 
he  was  wont  to  discuss.  The  Jews  obsti- 
nately denied  that  the  Messiah  could 
die,  and  hence  they  denied  that  He 
could  rise.  They  were  so  at  a  loss  to  un- 
derstand the  prophecies  about  the  suf- 
ferings of  the  Messiah,  that  they  came 
at  length  to  invent  the  theory  of  two 
Messiahs — the  one  a  conquering,  and 
the  other  a  sufi'ering  one.  The  cross 
of  Christ  was  to  the  Jews  a  stumbling- 
block — an  offense.  Christ  opened  the 
understanding  of  the  disciples  to  un- 
derstand the  Scriptures,  that  thus  it 
behooved  Christ  to  suffer  and  to  rise 
?rom  the  dead  the  third  day.  Luke  24  : 
45,  46.  And  so  He  expounded  unto 
them  in  all  the  Scriptures,  beginning 
at  Moses,  and  passing  through  all  the 
Prophets,  the  things  concerning  Him- 
self to  this  very  effect,  that  Christ  (the 
Messiah  of  their  Scriptures,)  ought 
to  (must  needs)  have  suffered  these 
things  and  enter  into  His  glory. 
Luke  24:25,  26,  27.  ^  And  that  he 
?hould  be  the  first  —  lit,,  whether  first 
from  the  resurrection  of  (the)  dead  (ones) 
he  is  about  to  proclaim  light  to  the  (Jew- 
ish) people  and  to  the  (Gentile)  nations. 
This  point  of  Christ's  resurrection  was, 
of  course,  immediately  connected  ^^ith 
that  of  His  death  ;  and  the  question 
was  whether  this  was  the  predicted 
oface-work  of  the  Messiah,  to  die  and 
nse  again  as  first  of  all — "the  first  fruits 


of  them  that  slept,"  (1  Cor.  15  :  20,) 
rising  in  order  to  raise  others — His 
resuiTCction  being  the  pledge  of  tlie 
glorious  resurrection  of  all  His  people. 
Here  Paul  claims  to  be  an  adherent  of 
the  ancient  faith,  and  of  the  great 
vital  doctrine  (which  Christ  Himself 
set  forth,)  that  the  Messiah  must  needs 
suffer  in  order  to  conquer,  and  must 
die  in  order  to  abolish  death,  and  tc 
rise  and  reign  as  the  representative  of 
His  people ;  and  that  thus  He  bringa 
life  and  immortality  to  light  through 
the  Gospel,  (2  Tim.  1  :  10.)  So  Jesus 
is  called  the  first-born  from  the  dead. 
Col.  1:18;  Rev.  1 :  5  ;  See  Isa.  42 :  6 ; 
49:6;  60:  1,  2,  3  ;  Luke  2 :  32;  13: 
47.  He  was  the  first  who  was  raised 
from  the  dead  to  immortal  life,  Ps.  16: 
10,  22,  32 ;  Isa.  53  ;  10.  Lazarus  and 
others  were  raised  miraculously,  and 
many  bodies  of  the  saints  that  slept 
arose  and  came  out  of  their  graves 
after  His  resurrection,  Matt.  27  :  53. 
Hence  He  was  the  first  fruits  of  the 
risen  dead — as  the  first  ripe  stalks  of 
the  grain  were  presented  at  the  Pass- 
over as  a  pledge  and  earnest  of  the 
great  harvesting  that  was  to  follow. 
These  were  the  points  which  Paul 
maintained,  and  in  so  doing  he  showed 
himself  true  to  the  ancient  faith,  as  set 
forth  in  their  Scriptures. 

24.  As  he  thus  spake — literally,  he 
defending  (urging  in  his  defense)  these 
things.  The  impression  which  Paul's 
defense  made  upon  the  wily,  politic  Fes- 
tus, as  a  mere  man  of  the  world,  is  hero 
given.  The  doctrine  of  the  resurrec- 
tion led  some  of  the  xVthenian  news- 
mongers to  mock  ;  and  it  leads  this 
Roman  politician  to  charge  the  Apostle 
with  madness.  While  the  doctrine  of 
Christ  crucified  is  to  the  Jews  a 
stumbling-block,  it  is  also  to  the  Greeks 
foolishness.  That  this  Jesus  should 
claim  to  be  the  enlightener  of  tiic  ua* 


A.  D.  60.] 


CHAP.  XXVI. 


899 


25  But  he  said,  I  am  not  mad,  most  noble  Festus ;  but  speak  forth 
the  words  of  truth  and  soberness. 

26  For  the  king  knoweth  of  these  things,  before  whom  also  I  speak 
freely :  for  I  am  persuaded  that  none  of  these  things  are  hidden  from 
him  ;  for  this  thing  was  not  done  in  a  corner. 

27  King  Agrippa,  believest  thou  the  prophets  ?  I  know  that  thou 
believest 


tions  is  also  hooted  at  as  insanity  itself. 
Literally,  thou  art  mad — the  muck  learn- 
ing (the  many  letters)  is  perverting  thee 
to  madness — turns  thy  brain,  as  we  say. 
Paul's  eloquent  and  learned  citations 
of  the  Jewish  Scriptures,  and  his  ear- 
nest maintenance  of  his  points,  made 
this  impression  upon  Festus,  that  he 
was  gone  mad  with  these  questions — 
that  they  had  turned  his  head.  The 
great  doctrines  of  Christianity  seem  to 
the  mere  worldling  like  jargon,  and 
the  earnest  enforcement  of  them,  like 
insanity.  But  to  them  that  are  saved, 
whether  Jew  or  Greek,  this  Gospel 
truth  is  the  power  of  God  and  the  wis- 
dom of  God.     (1  Cor.  1  :  24.) 

25.  Paul  most  calmly,  but  positive- 
ly replies,  lam  not  mad,  as  you  allege — 
and  then  showing  his  composure,  adds, 
most  noble  Festus,  (as  we  would  say, 
•'your  excellency,") — but  words  of  truth 
find  soberness  I  am  speaking  out.  The 
term  ^^ soberness^'  (sound-mindedness) 
is  opposed  to  the  madness,  or  insanity 
with  which  he  is  charged.  Words  (ut- 
terances) df  truth  and  soberness  are  in 
direct  contrast  with  words  of  raving 
insanity.  They  are  not  any  thing  but 
truth  and  the  sober  truth  unexaggera- 
ted,  springing  from,  and  expressing 
what  is  true,  and  in  "the  spirit  of  a 
sound  mind."     2  Tim.  1 :  7. 

2G.  Turning  from  this  railing  of 
Festus,  Paul  appeals  to  Agrippa,  be- 
fore whom  he  stood  for  a  hearing. 
Agrippa  was  conversant  with  the  Jew- 
ish affairs,  and  knew  of  the  Christian 
name,  (vs.  28,)  and  Paul  appeals  to  his 
knowledge  of  these  facts,  and  Agrippa 
did  not  deny.  This  would  seem  a 
strong  evidence  of  the  truth  of  Chris- 
tianity. The  Christian  religion  is  based 
on  great  historical  facts,  respecting  a 
Pehsok — His  life  and  death  and  res- 
urrection and  ascension — His  doctrines 


and  miracles,  predictions,  &c.  And 
Paul  appeals  with  confidence  to  one 
who  was  so  well  versed  in  the  affairs  of 
the  Jews,  was  the  guardian  of  the  tem- 
ple, &c.,  that  he  knew  of  these  facts,  and 
he  gives  this  as  a  reason  tor  his  free- 
dom  of  speech,  that  he  would  be  un- 
derstood by  Agrippa — before  whom  he 
was  making  his  defense,  and  not  before 
Festus — literally,  to  whom,  also,  I  dis- 
course, using  all  freedom  of  speech.  This 
Paul  had  suggested  at  the  outset, 
(vs.  3,)  as  the  privilege  of  his  position 
in  standing  now  before  Agrippa,  one 
who  could  understand  him,  and  the 
facts  and  customs  to  which  he  should 
refer — for  that  any  of  these  things  is 
hidden  from  him,  I  do  not  believe,  for 
this  thing  teas  not  done  in  a  corner — but 
openly  and  in  the  Jewish  capital,  and 
on  the  most  public  occasion,  when  rep- 
resentatives of  all  quarters  were  as- 
sembled at  the  great  national  feast.  So 
the  Apostles  appeal  to  the  chief  cities  of 
the  world  for  the  truth  of  the  mira- 
cles which  they  wrought  among  them. 
Therefore,  though  Festus,  a  Gentile  and 
alien,  might  pronounce  his  doctrine  an 
insanity,  he  would  appeal  to  the  king 
himself,  before  whom  he  was  ma- 
king his  defense,  to  say  whether  these 
facts  could  be  denied. — How  many  liv- 
ing witnesses  are  there  for  the  truth 
of  Christianity  to  whom  we  may  al- 
ways appeal,  against  the  insane  ra- 
vings of  skeptics  who  call  the  Christian 
mad. 

27.  Paul  having  thus  appealed  ir. 
directly  to  Agrippa  as  to  his  know- 
ledge of  the  facts,  now  directly  appeals 
to  him  as  to  his  belief  of  the  prophets 
on  the  faith  of  a  Jew.  Thus  with  con- 
summate skill  he  starts  the  question 
and  at  once  assumes  it  as  of  course. 
And  thus  he  holds  the  king  to  an  ad- 
mission of  the  gre*.  trjiths  of  ChriBti*. 


400 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  GO. 


28  Then  Agrippa  said  unto  Paul,  Almos<-  thou  persuadest  me  to 
be  H  Christian. 
•  icor.  T:7.  29  Aud  Paul  said,  « I  would  to  God,  that  not  only  th3u, 

but  also  all  that  hear  me  this  day,  were  both  almost,  and  altogether 
such  as  I  am,  except  these  bonds. 

30  And  when  he  had  thus  spoken,  the   king  rose  up,  and  tho 
governor  and  Bernice,  and  they  that  sat  with  them : 


anity,  which  are  based  oa  a  belief  in 
the  prophets,  which  as  a  Jew  he  must 
of  course  receive. 

28.  Agrippi  being  thus  pointedly 
appealed  to,  on  the  ground  of  his  be- 
lief in  the  prophets,  which  might  be 
assumed,  as  it  was  fundamental  to  his 
religion  as  a  Jew — replies,  admitting 
the  impression  which  Paul's  discourse 
had  made  upon  him.  Almost — literally, 
in  a  little.  Tyndale  and  Cranmer  read, 
^^  Somewhat  thou  bringest  me  in  mind  for 
to  become  a  Christian.^'  And  this  may 
be  the  sense — slightly  you  are  inducing, 
persuading  me.  In  the  only  other  pas- 
sage where  this  phrase  occurs  it  means 
briejig,  summarily,  Eph.  3 :  3.  And  here 
also  this  may  be  the  sense.  Agrippa 
feels  himself  hard  pressed  by  Paul's 
arguments,  and  finds  that  he  is  in  a  sort 
held  by  his  faith  in  Judaism  to  admit 
Christianity.  He  cannot  deny  his 
religion — he  is  not  prepared  to  admit 
these  inferences  from  his  belief  in  the 
prophets.  Festus  scoffs  and  Paul  in- 
sists, and  Agrippa  thus  suddenly  thrust 
into  such  a  dilemma,  can  do  nothing 
but  protest  against  being  drawn  so 
summarilg  into  an  admission  of  the 
Christian  system.  Ho  sees  where  all 
this  close  pressure  of  Paul's  argument 
is  carrying  him,  and  he  cries  out,  You 
me  summorily  persuading  me  (attempt- 
ing to  persuade  me,)  to  become  a  Chris- 
tian. As  though  he  had  said,  "You 
are  crowding  me  to  this  conclusion, 
which  I  am  not  yet  prepared  to  ac- 
cept." Paul  was  thus  shutting  him 
up  to  the  faith,  as  if  in  spite  of  him- 
self, and  in  a  sort  compelling  him  to 
embrace  the  Christian  faith,  as  a  neces- 
sary consequence  of  Judaism  and  as 
the  proper  fulfillment  of.  the  prophets. 
And  just  at  this  point,  where  he  ought 
to  have  believed,  but  would  not,  he 
•am  get  rw  relief  except  by  dismissing 


the  subject.  Agrippa  sees  that  Paul 
is  aiming  at  the  practical  end  of  con- 
verting his  hearers  to  Christianity,  and 
he  feels  the  striking  appropriateness 
and  force  of  his  positions. 

29.  Paul  takes  him  up  at  this  half 
way  confession,  however  spoken,  and 
replies,  /  would  (I  could  pray)  to  God 
that — (literally,  both  in  little  and  in 
much,)  both  in  brief  and  at  length, 
persuaded,  —  (  whether  summarily  or 
lengthily  persuaded)  not  only  thou,  but 
all  they  who  hear  me  this  day,  might  be- 
come  {Christians)  such  as  I  am,  excepting 
these  bonds.  Or  it  may  mean  that  (both 
in  little  and  in  much,)  both  partially 
and  largely,  all  might  become  as  he 
was,  excepting  these  bonds,  (which,  as  he 
pleaded,  he  held  up  to  view — chained 
as  he  probably  was  to  the  soldier  who 
guarded  him,  ch.  12:6;  20:34;  21: 
33;  28  :  20.)  This  Christian  magna- 
nimity, wishing  those  who  unjustly  con- 
fined him  nothing  but  good,  wishing 
them  everything  but  evil — is  a  splendid 
specimen  of  the  true  Christian  spirit 
even  in  chains.  So  able  to  give  a 
reason  of  his  hope — so  bold,  calm  and 
convincing  in  his  defense  of  the  truth — 
so  earnest  and  tender  in  enforcing  it, 
and  yearning  so  at  heart  for  the  salva- 
tion of  his  persecutors,  Paul  wins  a 
glorious  victory.  And  this  last  and 
fullest  vindication  of  the  Christian 
cause  in  the  face  of  Jewish  and  Gen- 
tile dignitaries,  before  he  quits  the 
Holy  Land  for  the  metropolis  of  the 
heathen  world,  will  stand  on  record 
wherever  the  Gospel  is  preached,  (like 
Mary's  anointing,)  as  a  memorial  of 
him. 

30.  Ani  he  having  spoken  these  things. 
Paul  had  thus  reached  his  conclusion, 
and  nothing  could  have  been  a  happier 
close  than  such  a  rejoinder.  One  would 
think  such  last  words  must  have  gonJ» 


A  D.  60.] 


CHAP.  XXVI. 


401 


31  And  when  they  were  gone  aside,  they  talked  between 
themselves,  saying;  'This  man  doeth  nothing  worthy  of  [ahll^t'.^ 
death  or  of  bonds. 

32  Then  said  Agrippa  unto  Festus,  This  man  might 

have  been  set  at  liberty,  « if  he  had  not  appealed  unto  ^*'''•^^•"• 
Clesar. 


deeply  to  the  very  soul  of  those  who 
heard  them.  The  King  Agrippa,  how- 
ever, could  endure  this  direct  and  per- 
sonal appeal  no  longer.  He  rose  first, 
and  at  the  signal,  the  rest,  in  their 
order  of  rank  as  here  given,  would 
uaturally  follow.  It  is  related  by  his- 
torians that  this  Agrippa  was  so  far 
conciliated  towai'd  the  Christians,  that 
he  granted  those  of  them  who  fled  into 
his  territory  durin-g  the  .Jewish  wars, 
leave  to  remain  and  worship  unmolest- 
ed.— Dun.  Brenius.  ^  The  governor — 
ch.  23  :  26.  ^  Bernice — sister  of  Agrip- 
pa, ch.  25:  1-3.  TT  They  that  sat,  &c. — 
A^:sessors,  chief  captains  and  head  mea 


of  Cssarea,  ch. 


28. 


31.  Gone  aside. — These  dignitaries 
having  withdrawn  from  the  judg- 
ment-hall, leaving  the  prisoner  and 
his  guard,  and  any  others  present,  so 
as  to  confer  together  in  reference  to 
the  case,  and  obtain  the  counsel  of 
Agrippa,  which  Festus  sought  —  they 
talked  with  one  another,  saying.  This 
man  is  doing  nothing  worthy  of  death 
or  of  bonds.  Thus  again  Paul  is  pro- 
nounced innocent.  As  his  former 
judges  have  also  declared  so,  and  now 
this  last  and  chiefest  hearing  has  re- 
sulted in  the  same  verdict  of  innocence. 
This  reminds  us  of  our  Lord,  of  whom 
even  Pilate,  and  Judas,  and  the  thief 
on  the  cross  testified,  ^A'^  than  hath  done 
nothing  amiss. 

32.  Agrippa's  opinion  is  now  form- 
ally given,  though  there  had  been  no 
judicial  trial,  only  a  full  hearing  of  the 
case.  ^  This  man  might  have  been  set 
free,  (released  from  confinement,)  if  he 
had  not  appealed  unto  Ccesar.  This 
was  as  much  as  to  say,  (1)  That  he 
had  been  unjustly  kept  in  confinement, 
for  he  ha'l  done,  and  was  doing,  nothing 
worthy  of  d-3ath  or  of  bonds,  (chains,) 
and  (2)  That  he  might  have  been  set 
free  at  any  time  before  he   made   a 

34* 


formal  appeal  to  Cesar — that  is,  while 
he  was  held  by  Festus,  and  while,  as 
Festus  knew,  nothing  was  proved 
agiinst  him.  This  verdict  of  Agrippa, 
therefore,  is  a  virtual  condemnation  of 
Festus.  And  yet  he  had  invited  the 
counsel  of  Agrippa  in  his  embarrass- 
ment on  this  very  point,  because  he 
ought  not  to  send  Paul  up  to  Csesar's 
court  as  a  prisoner,  and  yet  have  no 
definite  crimes  to  table  against  him, 
ch.  25 :  27.  He  himself  had  also  con- 
fessed his  innocence,  jch.  25  :  18.  And 
now  Agrippa  gives  it  as  his  opinion, 
that  there  are  no  crimes  to  be  charged 
against  the  prisoner,  and  that  Festus 
might  have  released  him  before  his  ap- 
peal, anil  just  when  he  was  scheming 
to  give  Paul  over  to  his  enemies  for  a 
trial  at  Jerusalem.  It  is  Festus  that 
is  condemned,  and  Paul  that  is  vindi- 
cated. The  prisoner  is  set  free  at  the  baf 
of  equity  and  truth,  and  the  governor 
is  held  a  prisoner  at  the  court  of  con- 
science and  of  God.  Note, — Agrippa 
pronounces  that  Paul  might  have  betn 
set  free  bvrt  for  his  appeal.  But  we  shall 
see  that  rather  he  might  have  been  set 
free,  but  for  his  greater  work  he  has 
yet  to  do  in  chains,  at  the  court  of 
Nero,  on  the  Palatine  Hill,  in  the  me- 
tropolis of  the  Gentile  world. 

CHAPTER    XXVII. 
§  3P.   Paul  sets  -sail  for  Rome — is 

SHIPWRECKED  AT  MaLTA,  BUT  AR- 
RIVES SAFELY.  A.  D.  60.  Ch.  27  : 
1-44. 

The  Apostle  of  the  Gentiles  has  now 
fulfilled  his  witness-bearing  work  in 
the  land  of  Israel,  and  has  proved  the 
faithfulness  of  the  Risen  Jesus,  that 
none  should  set  upon  him  to  hurt  hira. 
He  is  even  now,  at  length,  about  to  ful- 
fill the  Divine  plan  and  his  own  cher- 
ished desire,  and  by  strange  providenr 


402 


THE  ACTS  OF  THE  APOSTLES. 


[A  D,  60 


CHAPTER    XXVII. 


•  oh.  »;12,  25. 


1  And  when  *it  was  determined  that  \v  3  should  sail 
into  Italy,  they  delivered  Paul  and  certain  other  prisonera 

unto  one  named  Julius,  a  centurion  of  Augustus'  band. 

2  And  entering  into  a  ship  of  Adramyttium,  we  launched, 
kch.  19:29.       meaning  to  sail  by  the  coasts  of  Asia  :  one  '^Aristarchus,  a 

Macedonian  of  Thessalonica,  being  with  us. 


ces,  is  setting  out  for  Pagan  Rome,  the  i 
metropolis  of  the  world  and  of  heathen-  j 
dom.  The  hinderances  in  his  path  all 
along  prove  helps ;  and  storms  and  seas 
cannot  destroy  him  whom  God  has  ap- 
pointed to  a  work  beyond  the  seas. 
Neither  the  virulence  of  enemies  nor 
the  poison  of  vipers  can  kill  him  till 
his  work  is  done.  The  narrative  here 
given  of  the  voyage  has  been  most 
minutely  scrutinized  in  the  light  of 
the  latest  nautical  and  geographical 
researches.  James  Smith,  Esq.,  an  Eng- 
lish writer,  availed  himself  of  a  win- 
ter's residence  at  Malta  to  investigate 
whatever  belongs  to  the  history  of  the 
shipwreck,  and  has  also  brought  to 
light  from  ancient  records  of  Mediter- 
ranean voyaging,  the  most  wonderful 
confirmation  of  the  narrative,  as  re- 
gards the  localities,  antiquities  of  navi- 
gtition,  winds,  customs,  &c.  Even  the 
Boundings  of  St,  Paul's  Bay,  as  fur- 
ifeished  by  Capt.  Smijth  of  the  British 
Navy,  have  furnished  a  remarkable 
contribution  to  the  accuracy  of  the 
narrative.  We  do  not,  indeed,  require 
such  proofs.  But  we  adore  tlie  wonder- 
working providence  of  God  that  brings 
forward  from  all  sources  such  ample 
and  indisputable  confirmations  of  His 
Inspired  Word. 

1.  And  when,  it  lois  determined — lit., 
decided  for  our  sailing,  fixing  the  time 
and  the  arrangements  such  as  are  men- 
tioned here.  The  decision  to  send 
Paul  to  Rome  had  been  made  before,  ch. 
25 :  12.  It  is  to  be  noted  that  here  the 
historian  Luke  again  includes  himself 
in  the  narrative  ("?y^,")  for  the  first 
since  ch.  21 :  18 — he  having  probably 
remained  as  a  companion  of  Paul  dur- 
ing the  interval.  Aristarchus  was  also 
allowed  by  Festus  to  accompany  him, 
(vs.    2.)     The   term   rendered    ''^saiV 


means  strictly,  sail  away — "set  sail," 
as  we  say.  It  is  a  nautical  term,  and 
occurs  also  ch.  13:4;  14 :  26  ;  20 :  15. 
Milford  remarks  that  "the  use  of  oars, 
so  prevalent  in  Grecian  navigation,  is 
so  little  known  in  our  seas— that  to 
sail  is  our  only  general  term  for  going 
by  sea."  ^  Into  Italy — rather,  unto 
Italy.  ^  They  delivered — (it  is  not  said 
who,  but  is  meant  impersonally  to  ex- 
press the  general  idea  thfit  it  was  done 
by  those  having  it  in  charge) — Paul  and 
certain  other  prisoners',  (whether  Chris- 
tians or  no,  is  not  said,  but  possibly 
including  some  such. )  It  was  common 
to  send  prisoners  from  Judea  to  be 
tried  at  Rome.  Josephus  tells  us  that 
"Felix  sent  to  Rome  several  priests  of 
his  acquaintance,  honorable  and  good 
men,  to  answer  for  themselves  to  Cce- 
sar."  ^  Julius.  It  is  held  by  many 
that  this  cohort  of  which  he  was  the 
centurion,  was  a  division  of  the  Roman 
army  stationed  at  Cesarea,  Some  iden- 
tify it  with  the  Italian  band,  ch.  10: 
1,  though  it  is  hei'e  called  by  a  diiferent 
name ;  and  this  name,  the  Augustan, 
was  given  to  several  legions  of  the 
Roman  army,  though  it  is  not  neces- 
sary to  suppose  that  any  one  of  these 
was  stationed  at  the  East.  Tacitus 
speaks  of  Nero's  body-guard  as  having 
received  this  title  of  Augustaus  about 
this  time,  A.  D.  60,  with  the  rank  of 
centurion. — Tac.  Ann.  xiv.  15.  Julius 
may  have  been  one  of  these,  who  had 
been  sent  by  Nero  on  some  commission 
to  the  East  and  was  returning  to  Rome. 
Or  the  term  Augustus'  may  simply 
mean  the  Emperor's. 

2.  Entering  into — going  aboard.  ^Ship 
of  Adramyttium.  This  was  a  merchant 
vessel  belonging  to  Adramyttium,  a 
sea-port  of  Mysia,  in  Asia  Minor,  op- 
posite the  isle  of  Lesbos.     It  was  rare 


A.  D.  60.] 


CHAP.  XXVIL 


403 


3  And  the  next  day  we  touched  at  Sidon.     And  Julias 
•courteously  entreated  Paul,  and  gave  Mm  liberty  to  go  \^^^y-'^'^'*^<^ 
unto  his  friends  to  refresh  himself. 

4  And   when  we    had    launched    from    thence,  we    sailed    undei 
Cyprus,  because  the  winds  were  contrary. 


to  find  a  vessel  bound  from  Palestine 
to  Italy.  The  common  mode  there- 
fore was  to  embark  ia  a  vessel  bound 
to  one  of  the  ports  of  Asia  Minor,  and 
there  again  take  merchant  ship  for  the 
remainder  of  the  voyage.  This  vessel 
took  them  to  Myra  in  Lycia,  and  here 
tliey  took  an  Alexandrian  vessel  bound 
to  Italy.  So  they  did  on  the  voyage 
f*om  Philippi  to  Syria,  ch.  20  :  6  to  21:7. 
\  We  launched — puf  off  (to  sea) — mean- 
rrt ,',  &c. — lit.,  beinff  about  to  sail.  This 
t^vm  is  connected  in  some  editions  with 
the  vessel  and  in  others  with  the  peo- 
ple, and  !nay  mean  either  to  denote  the 
course  the  vessel  was  to  take,  or  the 
course  the  ship's  company  proposed. 
^2 1)  sail  by  the  coasts — lit.,  to  coast  along 
(touching  at)  the  (chief )  ports  of  (Vro- 
ooFisularj  Asia.  Aristarchus  was  pos- 
iibly  a  passenger,  as  we  find  him  a  fel- 
lov^  prisoner  of  Paul  at  Rome,  Col.  4: 
10,  (see  ch.  19 :  29  ;  20 :  -i, )  or  he  may 
have  freely  shared  Paul's  confinement. 
3.  The  next  day  we  touched.  This 
moans,  roe  "  came  to^'  at  Sidon — the  op" 
posite  of  put  off.  As  they  doubtless  set 
•ail  from  Cesarea,  the  port  of  Syria, 
tnuy  made  sixty-seven  miles  to  Sidon, 
the  Phenician  city  which  lies  north- 
east along  the  coa«t.  The  mode  of 
navigation  would  lead  them  to  hug 
the  shore,  and  judging  from  the  favor- 
able distance  they  made,  we  infer  that 
the  wind  was  fair  for  that  port.  Be- 
sides, the  westerly  wind  is  that  which 
prevails  there  in  summer.  It  was  their 
plan,  also,  to  touch  at  the  chief  ports, 
and  they  probably  carried  on  a  coast- 
ing trade.  We  find  them  making  some 
little  delay  at  Sidon.  f  And  Julius 
(lit.,)  using  Paul  philanthropically,  in- 
dulged him  going  to  his  friends  to  obtain 
(their)  care.  This  centurion  thus  kindly 
treats  Paul  throughout,  and  may  have 
listened  to  his  last  defense  among 
the  dignitaries  at  Cesarea.  He  was, 
at  any  rate,  favorably  disposed  toward 


him.  The  friends  of  Paul  at  Sidon 
were  Christian  brethren  there,  as  the 
Gospel  was  preached  at  Phenicia,  ch. 
11  :  19,  and  there  were  brethren  at 
Tyre,  ch.  21  :  3.  The  term  denotes 
rather  personal  friends,  who  were  also 
doubtless  Christians,  and  who  would 
probably  furnish  him  such  outfit  for 
the  voyage  as  he  would  require.  Sidon 
is  now  a  missionary  station  of  the 
American  Board,  where  Dr.  Thomson, 
author  of  "  The  Land  and  the  Book,''^ 
labors.  It  lies  twenty  or  thirty  miles 
north  of  Tyre,  and  is  commonly  men- 
tioned in  the  New  Testament  in  con- 
nection with  it,  and  it  is  the  more  an- 
cient city  of  the  two,  "  the  border  of  the 
Canaanites,"  Gen.  10  :  19.  Dr.  Thom- 
son gives  the  present  population  as 
from  nine  to  ten  thousand,  of  whom 
six  thousand  eight  hundred  are  Mos- 
lems and  three  hundred  Jews.  Old 
Sidon  is  marked  by  a  round  fort  on  the 
hill,  and  presents  a  fine  view  from  the 
south,  as  it  juts  out  into  the  sea  with 
the  white  buildings.  As  we  entered 
the  city  from  Beirut,  we  passed  through 
a  narrow  street  crowded  with  dirty 
bazaars  —  one-story,  cupboard-looking 
shops  of  silk,  tobacco,  &c.  Men  were 
reeling  silk  and  drying  nets  along  the 
sea-beach,  and  the  country  toward 
Tyre  lay  in  beautiful  slopes,  well  cul- 
tivated with  gardens  of  mulberry,  fig, 
and  flowers. 

4.  And  when  we  had  launched — lit., 
having  put  off  from  thence  we  undersailed 
Cyprus,  because  the  ivinds  ivcre  contrary. 
Some  understand  it  that  they  sailed 
under,  or  south  of  Cyprus,  but  in  nau- 
tical language  it  means  rather,  that 
they  sailed  under  the  lee,  or  leeward 
of  Cyprus,  so  that  the  island  was  be- 
tween them  and  the  wind,  and  thus 
they  were  sheltered.  This  makes  the 
reason  good  for  taking  the  inner  course. 
Besides,  the  next  verse  states  this  to 
have  been  their  course,  as  the  sea  of 


<04 


THE  ACTS  OP  THE  APOSTLES. 


[A.  D.  ©0 


5  And  when  we  had  sailed  oyer  the  sea  of  Cilicia  and  Pamphylia, 
we  came  to  Myra,  a  city  of  Lycia. 

6  And  there  the  centurion  found  a  ship  of  Alexandria  sailing  into 
Italy;  and  he  put  us  therein. 

7  And  when  we  had  sailed  slowly  many  da^^s,  and  scarce  were 

come  over  against  Cnidus,  the  wind  not  suffering  us,  we 
iior,  candia..    g^iled  uudcr  II  Crete,  over  against  Salmone; 


Cilicia  lies  between  Cyprus  and  the 
main  land.  An  additional  reason  is 
brought  to  light  in  the  fact,  that  a 
strong  westerly  current  prevails  here, 
which  would  give  them  some  headway 
even  with  an  adverse  wind.  They 
sailed,  therefore,  to  the  north  from 
Sidon,  passing  to  the  east  of  Cyprus, 
60  as  not  to  run  in  the  face  of  the  west 
wind  in  the  more  direct  course  for 
Myra.  In  pursuing  this  route,  (says 
Smith,)  they  acted  precisely  as  the 
most  accomplished  seamen  of  the  pres- 
ent day  would  have  done  in  similar 
circumstances :  by  standing  to  the 
north  till  they  reached  the  coast  of 
Cilicia,  they  might  expect  when  they 
did  so,  to  be  favored  by  the  land 
breeze,  which  prevails  there  during 
the  summer  months,  as  well  as  by  the 
current. — Voyage  and  Shipwreck  of 
Paul,  p.  27,  28. 

5.  Sailed  over — rather,  sailed  through 
(the  length  of)  the  sea  of  Cilicia  and 
Pamphylia,  This  defines  the  track  of 
the  vessel  as  above  stated.  {See  Map.) 
About  the  first  of  May,  we  passed 
by  steamer  from  Beirut  along  the 
southern  coast  of  Cyprus,  having  it  in 
sight,  and  making  the  direct  fair- 
weather  course  to  Rhodes,  very  nearly 
in  the  direction  which  this  vessel  would 
have  taken  with  favoring  wind,  and  in 
the  very  course  which  Paul  actually 
took  from  Patara  to  Tyre,  ch,  21  :  3. 
TT  We  came  to  Myra  —  ive  arrived  at 
Myra,  a  city  on  a  rock  about  twenty 
furlongs  from  the  sea-coast  of  Lycia, 
marked  by  extensive  ruins,  among 
which  are  a  vast  amphitheatre  and 
splendid  tombs.  It  is  the  first,  there- 
fore, of  the  places  in  Asia,  wliich  the 
vessel  was  to  touch  at,  and  it  was  in 
constant  commercial  intercourse  with 
Egypt  and  Italy. 

6.  And  there  the  centurion  having  found 


an  Alexandrian  ship  sailing  unto  Italy, 
&c.  Egypt  was  at  that  time  one  of 
the  great  granaries  of  Rome,  and  the 
trade  was  either  carried  on  directly  or 
by  way  of  Asia  Minor.  This  was  one 
of  the  wheat  vessels  of  large  size, 
and  strongly  built  for  the  Mediterra^ 
nean  trade.  It  is  conjectured  that  this 
ship  may  have  been  driven  oflF  her 
direct  course  by  the  same  contrary 
wind  as  above  mentioned,  and  that  it 
may  have  put  in  at  Myra  in  order  to 
take  the  westward  current  and  land- 
breeze,  which  would  favor  it  as  they 
did  Paul's  vessel.  But  with  the  west 
winds  which  prevail  in  that  sea,  an- 
cient ships  without  a  compass  and  not 
used  to  work  to  windward,  would  nat- 
urally stand  to  the  north  till  they  made 
the  coast  of  Asia  Minor  with  its  bold 
shore  and  good  harbors.  The  vessel 
was  not  out  of  her  course,  therefore, 
even  if  she  had  no  need  to  touch  at 
that  important  port  for  trading  purpo- 
ses. This  ship  was  sailing  unto  Italy 
— bound  thither  and,  perhaps,  just 
about  to  sail.  ^  And  he  (the  centuri- 
on) put  us  therein  —  put  us  aboard. 
Vessels  at  this  time  constantly  ply 
between  Alexandria  and  the  ports  of 
Asia  Minor  and  the  iEgean  Sea. 

7.  And  (literally,)  in  sufficient  days, 
sloicly  sailing  and  ivith  difficulty  hav- 
ing come  over  against  Cnidus.  The 
same  adverse  westerly  wind  prevailing, 
they  could  only  crawl  along,  hugging 
the  shore  for  the  land  breeze,  and. 
rounding  the  Carian  peninsula  to- 
ward Cnidus,  at  the  mouth  of  the 
^gean.  The  distance  from  Myra  to 
Cnidus  is  one  hundred  and  thirty  miles, 
and  with  a  fair  wind  could  have  been 
made  in  a  day  ;  Avhereas,  at  this  slow 
rate  of  sailing  against  the  wind,  it  took 
them  many  days.  Smith  has  stown 
that  with  nortli-west  winds  the  ship 


A.  D.  eo.] 


CHAP.  xxvn. 


4oe 


8  And  hardly  passing  it,  came  unto  a  place  which  is  called,  Tho 
Fair  Havens;  nigh  whereunto  was  the  city  o/'Lasea. 

9  Now  when  much  time  was  spent,  and  when  sailing  ^  The  fast  wa« 
was  now  dangerous,  "^  because  the  fast  was  now  already  past,  oftL'e''8e°Jnth^' 
Vaul  admonished  them,  LeT53:27. 29. 

10  And    said    unto    them,    Sirs,   I    perceive    that    this 
voyage  will  be  with  ||  hurt  and  much  damage,  not  only  of  "Or,tn>ry. 
the  lading  and  ship,  but  also  of  our  lives. 


could  work  up  from  Myra  to  Cnidus, 
because  until  she  reached  that  point 
she  would  have  the  advantage  of  a 
weather  shore,  smooth  water  and  a  fa- 
voring current;  whereas,  at  Cnidus  that 
advantage  ceased,  as  the  coast  thence 
rounds  northward.  Unless,  therefore, 
she  had  put  into  that  harbor  and  wait- 
ed for  a  fair  wind,  her  only  course  was 
to  run  under  the  lee  of  Crete,  in  the 
direction  of  Salmone,  the  east  extrem- 
ity of  the  island.  Here  then  the  dif- 
ficulty is  stated — the  wind  not  suffering 
us — [not  permitting  us  to  proceed  on  the 
direct  course  from  Cnidus — the  Syr- 
iac  adds,  toga  a  straight  course,)  we  un- 
dersailed  Crete,  (the  same  term  as  vs. 
4) — sailed  under  shelter  of  Crete,  to 
leeward  of  the  island.  Crete  is  the  fa- 
mous island  of  a  hundred  cities,  where 
Titus  labored,  and  whose  inhabitants 
are  described  by  Paul,  (Titus  1  :  12.) 
T  Over  against  [in  the  direction  of)  Sal- 
mone, making  for  this  east  headland  of 
the  island.  So  that  from  Myra  their 
course  would  be  nearly  due  south,  a 
little  west,  taking  the  wind  aside  or 
across  their  bow,  whereas  by  going  on 
a  direct  course  from  Cnidus  to  Italy 
they  would  have  had  it  "dead  ahead." 
We  experienced  the  same  north-west- 
erly gales  in  March,  steaming  from 
Malta  to  Alexandria — the  sky  clear — 
the  sea  short  and  chopping,  and  the 
gale  on  our  stern  almost  lifting  our 
French  mail  steamer  out  of  water,  espe- 
cially up  and  down  in  Adria  where  the 
two  seas,  the  Adriatic  and  Mediter- 
ranean, met. 

8.  And — literally,  passing  it  (coast- 
ing it)  with  difficulty,  (on  account  of 
the  contrary  wind,)  as  now  they  would 
be  in  the  same  position  respecting  the 
wind  as  on  the  coast  of  Asia,  and  they  i 
Were  trying  to  get  along  westward  un-  1 


der  the  lee  (south)  shore  of  Crete — 
we  came  unfo  a  certain  place  called  Fair 
Havens,  the  harbor  nearest  to  Cape 
Matala.  Beyond  this  cape  the  shore 
rounds  north-west,  exposing  them  to 
the  contrary  gales.  Now,  after  this  sort 
of  tacking  up  around  Cyprus  and  down 
along  Crete,  they  find  themselves  near- 
ly on  the  direct  route  of  the  vessel 
from  Cesarea  to  Italy,  as  they  would 
have  coursed,  but  for  the  adverse  wind 
referred  to.  The  harbor  which  they 
have  now  reached  is  well  known  to  an- 
cient and  modern  navigation,  and  nigh 
to  it  tvas  the  city  Lasen,  of  which  it  was 
the  seaport.  Like  other  cities  of  the 
coast,  it  was  located  inland,  and  not 
upon  the  sea,  for  fear  of  piratical  de- 
scents. Recent  travelers  (185G)  find 
this  name  applied  by  the  natives  to  the 
site  of  an  ancient  town  on  the  coast, 
about  five  miles  east  of  Fair  Havens. 

9.  Now — literally,  but  much  time 
having  elapsed,  (since  leaving  Cesarea, 
or,  at  the  anchorage,)  and  the  sailing 
(or  voyage)  being  now  dafigerous — the 
season  being  so  much  further  advan- 
ced than  they  had  anticipated  at  their 
departure,  because  the  fast  (of  expia- 
tion, Oct.  10,)  had  now  already  past — 
whereas  they  had  expected  to  arrive 
in  Italy  before  this  stormy  season  of 
the  year.  Navigation  was  commonly 
suspended  from  the  middle  of  October 
to  the  middle  of  March,  to  avoid  the 
equinoctial  gales  and  the  wintry  storms 
and  clouds  which  would  prevent  nauti- 
cal observations.  ^  Paul  admonished-^ 
exhorted  them  against  continuing  the 
voyage,  vs.  10, 

10.  I  perceive  —  this  is  not  spoken 
by  inspiration,  but  on  his  own  convic- 
tion, though  this  was  Divinely  prompt- 
ed more  or  less,  and  his  judgment  was 
borne  out  by  the  'esult — that  the  voy- 


106 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  GO. 


11  Nevertheless  the  centurion  believed  the  master  and  the  owner 
of  the  ship,  more  than  those  things  which  .were  spoken  by  Paul. 

12  And  because  the  haven  was  not  commodious  uo  winter  in,  the 
more  part  advised  to  depart  thence  also,  if  by  any  means  they  might 
attain  to  Phcnice,  and  there  to  winter ;  lohich  ?'s  an  haven  of  Crete, 
and  lieth  toward  the  south-west  and  north-west. 

13  And  when  the  south  wind  blew  softly,  supposing  that  they  had 
obtained  tlieir  purpose,  loosing  thence^  they  sailed  close  by  Crete. 


age  is  about  to  be  with  violence,  (of  the 
winds  and  waves,)  and  much  loss  not 
only  of  the  freight  and  of  the  vessel,  but 
also  of  our  lives.  This  language  may 
mean  only  the  great  risk  of  property 
and  life  involved  in  the  prosecution  of 
the  voyage  at  that  time.  He  wished 
to  persuade  them  to  winter  there,  or 
at  least  to  induce  the  centurion  to  so- 
journ there  with  those  in  his  charge 
until  the  better  season. 

11,  Nevertheless,  the  ceJiturion  believed 
the  helmsman  and  the  oivner  of  the  ship. 
According  to  the  custom  of  that  time, 
the  helmsman  managed  the  ship,  and 
was  the  captain.  The  owner  often  went 
with  the  vessel  and  received  for  his 
share  of  the  profits  the  money  paid  for 
passengers  and  freight,  while  the  own- 
ers of  the  cargo  hired  the  helmsman 
and  mariners.  The  officers  and  sail- 
ors would  be  thought  better  authority 
in  navigation  than  Paul.  The  centu- 
rion was  not  a  convert  at  this  time. 
And  both  ship  and  cargo  were  lost  to 
the  owners  by  not  following  Paul's 
positive  advice,  -'which  could  be  sup- 
ported even  on  natural  grounds  " 

12.  What  the  others  advised  is  here 
stated.  The  haven  being  not  well  loca- 
ted for  a  winter  station,  (though  called 
Fair  Havens,  and  for  the  most  part 
possibly  so  found,)  the  majority  advi- 
sed to  depart  (put  off")  thence  also,  (from 
Fair  Havens  to  a  still  farther  and  bet- 
ter point, )  if  by  any  means  they  might 
be  able,  reaching  unto  Phenice  to  ici?i(er. 
This  is  a  port  on  the  .south-west  coast 
of  Crete,  now  called  Lutro,  a  haven  of 
Crete,  looking  down  (or  toward)  Lips, 
and  doion  Corus  —  in  the  direction 
or  course  of  these  winds,  (the  south- 
west and  north-west  winds,)  toward 
Wlaich  they   blow,  and  thus  sheltered 


from  them.  The  harbor  then  would 
open  to  the  north-east  and  south-east, 
and  this  agrees  with  the  site  of  Lutro. 
This  however,  is  disputed  by  some, 
who  contend  that  the  courses  referred 
to  are  those  from  which  the  winds 
blew,  (from  south-west  and  north  west,) 
and  that  the  harbor  looking  out  toward 
these  points  must  have  faced  the  west, 
and  had  the  opposite  shores  receding 
from  each  other  toward  the  south  and 
toward  the  north  ;  in  which  case  the 
wind  and  harbor  confronted  each  other, 
instead  of  being  turned  away  from  each 
other.  /SmzV/i,  however,  shows  thatZw- 
tro  harbor  looks,  or,  is  ope7i  to,  the  east ; 
but  having  an  island  in  front  which 
shelters  it,  it  has  two  entrances,  one 
looking  to  the  north-east,  and  the  other 
to  the  south-east.  It  is  proved  by  an- 
cient records,  inscriptions,  &c.,  that 
ships  sometimes  wintered  at  this  har- 
bor. The  question  was  now,  not 
whether  they  should  proceed  on  their 
voyage  to  Italy,  as  it  was  now  too  late 
in  the  season  for  this,  but  whether 
they  should  winter  in  one  or  the  other 
harbor.  For  shelter  from  the  westerly 
gales,  the  latter  situation  would  seem 
preferable ;  and  we  should  see  a  rea- 
son for  the  choice  of  such  a  roadstead. 
13.  The  wind  just  now  became  favor- 
able for  making  the  harbor  of  Phenice 
from  Fair  Havens.  A  south  u-ind  blow- 
ing softly  would  carry  them  along  the 
northerly  curve  of  the  coast  from  Cape 
Matala,  ai.<d  therefore  no  wonder  they 
were  thinking  to  have  gained  their  pur- 
pose, as  a  distance  of  only  forty  miles 
from  Fair  Havens  to  Phenice,  west- 
north-west,  would  be  made  with  a  fair 
wind  in  a  few  hours.  ^  Loosing — lit., 
having  raised — (i.e.  xceighed  the  anchor,) 
they   sailed    close    along,    { hugged    tkt 


A.  D.  to.} 


CHAP.  xxvn. 


407 


14  But  not  long  after  there  ||  arose  against  it  a  tempest- ''°'''  •*"• 
jous  wind,  called  Euroclydon. 

15  And  when  the  ship  was  caught,  and  cou]d  not  bear  up  into  Lha 
wind,  we  let  he?-  drive. 

16  And  running  under  a  certain  island  which  is  called  Cl'iuda,  to 
h  id  much  work  to  come  by  the  boat : 

17  Which  when  they  had  taken  up,  they  used  helps,  ^^rdergirdiflg 
the  ship ;  and,  fearing  lest  they  should  fall  into  the  quicksands,  strake 
sail,  and  so  were  driven. 


shore  of)  Crete.  The  south  wind  would 
keep  them  close  to  the  shore,  and  they 
would  not  venture  out  to  sea,  especially 
as  their  course  would  be  northerly, 
after  rounding  the  cape,  four  or  five 
miles  from  Fair  Havens. 

14.  After  doubling  the  cape  they 
came  out  into  an  open  bay,  quite  ex- 
posed to  the  weather.  Their  course, 
if  they  continued  coasting,  would  lie 
first  to  the  north  and  then  to  the  west. 
^  But — lit,  after  not  much,  a  ty pho- 
nic (tempestuous)  xvind  [a  typhoon — 
tornado)  rushed  doum  it — (rushed  down 
the  high  lands  of  the  coast — or,  as  some 
read,  strruck  against  her,  the  ship — some- 
times feminine,)  a  gale  from  the  north- 
east, as  would  seem,  which  would  pro- 
duce the  effect  described,  (  vs.  16.  ) 
This  wind  was  technically  called  Euro- 
clydon, a  name  derived  from  Euros — 
which  Smith  has  shown  to  be  the  east 
wind — compounded  with  a  verb  mean- 
ing to  agitate  the  waves.  The  change 
from  a  south  wind  to  a  north-easter  is 
a  common  occurrence  in  the  Mediter- 
ranean. And  the  course  of  the  wind 
is  calculated  by  Mr.  Smith  to  have 
been  half  a  degree  north  of  north-east 
— and  it  continued  to  blow  from  this 
point  till  they  reached  Malta.  These 
gales  are  well  known  to  modern  sailors, 
and  are  called  Levanters.  Note. — 
Though  this  was  a  tornado,  and 
threatened  their  destruction,  it  blew 
from  the  point  of  the  compass  opposite 
to  the  former,  and  but  for  th^e  change 
of  direction  they  could  not  have  gotten 
westward.  Many  a  fearful  hurricane 
is  ordered  by  God  to  carry  his  people 
homeward, 

15.  And  the  ship  having  bren  caught, 
(oeized,)  and  7iot  being  able  to  face  th' 


wind,  giving  up — (abandoning  further 
eflTort  against  it, ) — we  ivere  borne  along 
— before  the  wind  to  the  south-west. 
These  corn-ships  wei-e  often  very  large, 
and  fitted  to  weather  a  gale  in  ths 
stormy  Mediterranean.  One  of  them 
is  mentioned  by  Lucian,  one  hun- 
dred and  eighty  feet  long,  forty-five 
feet  wide,  and  from  the  deck  down  to 
the  pump  at  the  bottom  of  the  hold, 
forty-five  and  a  half  feet. 

16.  As    the  north-easter  drove  the 
vessel   in  a   south-west   course,    they 

I  neared  the  little  island  of  Clauda, 
j  twenty-three  miles  distant,  and  ran 
under  the  lee-shore,  so  as  to  be  shel- 
tered by  it  against  the  wind.  This 
island  is  off  the  south  coast  of  Crete, 
and  is  now  called  Gozzo.  1"  With  diffi- 
culty we  loere  able  to  become  viaHcrz  of 
the  boat.  They  took  advantage  of  their 
sheltered  position  to  use  all  precautions 
against  the  storm — the  first  of  which 
was  to  hoist  the  small  boat  en  board. 
They  had  no  anchorage,  and  could  only 
put  head  to  wind  and  drift  dur'ng  this 
important  operation.  The  difficulty 
then  would  be  not  merely  in  the  gale, 
but  in  the  condition  of  the  boat,  whic'p, 
after  so  much  towing  ia  the  sea,  would 
likely  be  full  of  water. 

17.  After  accomplishing   this,   they 
proceeded     to    a    second    expedient. 

Which  (the  boat)  having  raised,  (hoisted 
on  board,)  they  used  helps,  [stays — 
props.)  These  were  props  set  under 
the  ship's  side  while  the  sailors  were 
undergirding  it — passing  strong  cablea 
under  the  keel  from  one  side  of  the 
ship  to  the  other,  to  keep  the  planks 
from  starting.  This  is  now  culled/rrt/?- 
ping.  The  larger  ships  carried  ropei 
for  undergirding  in  such  an  extremitj 


408 


THE  ACTS  0?  THE  APOSTLES. 


[A.  D.  60. 


18  And  we  being  exc2cdingly  tossed  with  a  tempwt,  the  next  day 
they  ligbtej)ed  the  ship  ; 
rot&b  i:f.  j^g  ^j^^  ^\^Q  third  day  ®  we  cast  out  with  our  own  hands 

the  tackling  of  the  ship. 
20  And  when  neither  sun  nor  stars  in  many  days  appeared,  and 
ao  small  tempest  lay  on  us,  all  hope  that  we  should  be  saved  was  then 
iiL.c'^  away. 

2!  But  after  long  abstinence  Paul  stood  forth  in  the  midst  of 
theiU;  and  said,  Sirs,  ye  should  have  hearkened  unto  me,  and  not 
have  loosed  from  Crete,  and  to  have  gained  this  harm  and  loss. 

22  And  now  I  exhort  you  to  be  of  good  cheer :  for  there  shaP  be 
no  loss  of  any  mans  life  among  you,  but  of  the  ship. 


Tf  And  fearinj],  &c.  If  they  had  contin- 
ued to  drive  before  the  wind,  they 
would  have  fdllen  out  unto  (stranded 
upon)  the  quicksands  (off  the  coast  of 
Africa) — two  large  sand-banks,  called 
the  Upper  and  Lower  ^Syr^js.  ^  Slrake 
tail.  Smith  renders  this  ^^  lowering  the 
gear^^ — lowering  to  the  deck  all  the 
gear  or  rigging  connected  with  the  fair 
weather  sails — so  that  every  thing  that 
could  be  dispensed  with  should  be  got- 
ten out  of  harm's  way.  This  is  the 
practice  still  in  making  ready  for  a 
gale.  The  storm-sail  was  set,  and  the 
ship  was  put  upon  her  starboard  tack 
— the  only  expedient  for  avoiding  the 
quicksand.  TJ"  And  so  were  driven — lit., 
were  borne  along.  Such  sail ,  was  set 
as  the  violence  of  the  gale  would  allow 
the  ship  to  carry.  So  they  would  drift 
in  the  direction  of  Malta,  westward.       | 

18.  And  we  being  vehemently  tempest- 
tossed,  the  next  day  they  made — lit.,  a 
throw-out  —  clearance  —  (the  technical 
phrase  for  throwing  overboard  part  of 
the  cargo,  to  lighten  the  ship.) 

19.  And  the  third  day  we  cast  out 
with  our  own  hands  (this  expresses  the 
urgency  of  the  case,  that  the  passen- 
gers set  to  work, )  the  furniture  of  the  I 
ship — such  as  main-yard,  the  chests, 
beds,  tables,  and  movables  of  all  sorts,  I 
though  otherwise  useful.  I 

20.  And  neither  sun  nor  stars  appear-  ' 
ing  for  many  days,  and  no  small  tempest 
lying  upon  us.  There  was  no  opportu- 
nity to  take  any  observation  from  the 
sun  and  stars,  on  account  of  the  stormy 
weather ;  and  they  had  no  other  guide, 
Buoh  as  compass,  &c.     T  All  hope  that 


we  should  be  saved  was  then  (at  length) 
taken  away.  And  this  despair,  it  is 
supposed,  arose  not  merely  from  the 
violence  of  the  tempest,  but  from  the 
leakage  of  the  vessel ;  and  now  they 
could  not  tell  which  way  to  run  the 
ship  for  the  shore,  and  it  seemed  inev- 
itable that  they  must  founder  at  sea. 

21.  But  after  long  abstinence — lit., 
and  much  abstinence  from  food  existing — 
not  from  lack  of  provisions,  for  they 
must  have  had  supplies  for  more  than 
a  fortnight  to  answer  the  ship's  com- 
pany of  nearly  three  hundred  per- 
sons— but  rather  from  the  neglect  of 
meals  in  such  an  extremity,  their  neces- 
sary irregularity  and  the  difficulty  of 
preparing  them,  together  with  the 
damage  done  to  the  supplies  by  the 
leakage  and  storm.  ^  Then  Paul,  (after 
so  much  disuse  of  food,)  having  taken 
his  stand  in  the  midst  of  them,  said.  It 
was  necessary,  sirs,  (literally,  0  men,) 
for  you — having  been  (authoritatively) 
persuaded  by  me — not  to  depart  from  the 
(harbor  of)  Crete,  and  to  have  gained 
(saved)  this  violence  and  loss.  As  though 
he  had  said,  "It  was  necessary  for  you 
to  have  obeyed  my  counsel,  as  authority 
in  the  case,  which,  indeed,  it  has  prov- 
ed, and  not  have  put  off  from  the  har- 
bor. Thus  you  would  not  have  gained 
this  violence  of  the  storm,  and  loss  of 
goods,  and  threatened  loss  of  the  ves- 
sel and  of  life,"  or,  "thus  you  would 
have  gained  (saved,  spared,)  this  vio- 
lence and  loss." 

22.  And  now  (in  present  circumstan- 
ces) /  exhort  you  to  cheer  up,  for  loss 
of  life  there  shall  be  none  from  (pinong) 


A.  D.  60.] 


CHAP.  XXYTI. 


409 


23  'For  there  stood  by  me  this  night  the  angel  of  God,  /<=^«'ii- 
whose  I  am,  and  «whom  I  serve,  L^ml^ifil* 

24  Saying,  Fear, not,  Paul;  thou  must  be  brought  before  ^Tim.i:*. 
Caesar :  and,  lo,  God  hath  given  thee  all  them  that  sail 

with  thee. 

25  Wherefore,  sirs,  be  of  good  cheer:  ^for  I  believe  R^n!'!?^*^^. 
God,  that  it  shall  be  even  as  it  was  told  me.  211111.1:12. 

26  Howbeit  'we  must  be  cast  upon  a  certain  island.         ioh.zs-.i. 

27  But  when  the  fourteenth  night  was  come,  as  we  were  driven  up 
and  down  in  Adria,  about  midnight  the  shipmen  deemed  that  they 
drew  near  to  some  country; 


you,  except  of  the  ship.  What  a  conso- 
lation to  a  ship's  company  in  the  mo- 
mentai-y  expectation  of  being  wrecked 
and  sunk  in  the  sea — "all  hope  gone  " — 
to  hear  a  man  of  God  so  positively  as- 
sure them  thus,  and  on  the  strongest 
ground.  The  Christian  alone  can  be 
sure  of  all  the  future. 

23.  For.  This  I  assure  you  for  the 
reason  that  —  there  stood  by  me  this 
night — of  the  God  whose  I  am  and  whom 
Iserve  (worship) — an  angel.  The  ship's 
crew  were  heathen,  and  Paul  refers 
them  to  this  manifestation  from  the 
God — the  one  only  living  and  true 
God — whose  property  he  held  himself 
to  be,  and  to  whose  worship  and  service 
he  was  devoted.  Here  is  his  profes- 
sion before  these  heathen,  of  the  true 
religion.  The  heathen  looked  for  signs, 
auguries,  apparitions  of  the  gods.  But 
this  is  the  messenger  and  message  from 
the  only  God. 

24.  This  is  the  message  by  the 
angel.  Saying,  Fear  not,  Paul.  It 
is  necessary  (according  to  the  Divine 
plan, )  /or  ^/^ee  to  stand  before  Ccesar ; 
and  of  course  it  was  necessary  that  he 
should  arrive  at  Rome  in  order  so  to 
do.  (And,  therefore,  it  was  necessary 
in  the  Divine  plan  that  he  should 
appeal  to  Coesar. )  And  lo!  (behold,) 
God  hath  given  to  thee  (as  a  favor,)  all 
them  that  sail  ivith  thee.  The  same  term 
is  here  used,  as  in  ch.  25:  11,  16,  of 
Paul's  being  given  up  as  a  favor  to  the 
Jews  for  trial  at  Jerusalem.  That  was 
not  in  the  plan  of  God.  But  so  far  from 
that,  it  was  the  plan  that  this  ship's 
company  should  be  given  up  as  a  favor 
by  God  to  Paul.     Their  salvation  from 

35 


the  threatened  death  was  granted  in  an- 
swer to  Paul's  prayers,  as  if  they  were 
given  over  to  him  as  his  property.  So 
God  will  give  to  us  as  a  favor  those  for 
whom  we  earnestly  pray — often  in  di- 
rect and  wonderful  answers  to  prayer 

25.  Paul  now  repeats  his  exhorta- 
tion to  them  to  cheer  up,  and  gives  as 
his  reason  the  confidence  he  has  in 
God,  (the  God  whose  property  he  is, 
&c.)  For  I  believe  that  it  shall  be,  (that 
the  whole  case  shall  be,)  even  as  (lite- 
rally, according  to  what  manner,)  it 
has  been  spoken  to  me.  This  is  implicit 
faith  in  God's  word,  operating  with 
others  to  induce  their  faith.  The  rea- 
son of  the  hope  that  is  in  us  is  this,  / 
believe  God.  Ps.  130  :  5 ;  119  .  81. 
How  sublime  and  sustaining  is  thia 
simple,  childlike  trust.  I  believe  it, 
because  God  has  said  so.  Humphry 
contrasts  this  with  the  language  of 
Caesar  in  a  gale  when  the  boatmen  were 
stunned  with  fright :  '*  What  do  you 
fear,  you  carry  Caesar." 

26.  Ilowbeit — literally,  But  upon  some 
island  it  is  necessary  that  we  be  cast  out 
— literally,  fall  out.  Thus  far  Paul 
had  learned  the  particulars  and  must 
trust  for  the  rest,  seeing  the  end  was 
assured  to  him,  and  God  had  oricred 
the  details  as  much  as  the  result ;  else 
indeed  the  result  might  fail,  because 
the  details  might  fail.  This  much  was 
made  known  to  Paul,  that  when  it  came 
to  pass  he  might  feel  reassured  of 
God's  plan  as  going  forward,  and  take 
fresh  confidence. 

27.  But  when  the  fourteenth  night  waa 
come — reckoned  from  their  leaving  Faij 
Havens,  (an  accouiit  of  which  we  hakd 


no 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  60 


28  And  sounded,  and  found  it  twenty  fathoms :  and  when  they 
had  gone  a  little  further,  they  sounded  again,  and  found  it  fifteen 
fathoms. 

29  Then  fearing  lest  we  should  have  fallen  upon  rocks,  they  cast 
four  anchors  out  of  the  stern,  and  wished  for  the  day. 


up  to  "the  third  day,"  vs.  19,)  we  be- 
ing borne  through  (driven  about,  drift- 
ing) in  Adria,  (in  the  Adriatic  Sea,  as 
the  name  was  applied  not  only  to  the 
giilf  of  Venice,  but  also  to  that  portion 
of  the  Mediterranean  Sea  between 
Sicily  and  Greece) — about  the  middle  of 
the  night,  the  sailors  supposed — (probably 
from  the  sound  of  the  breakers,  or  the 
casting  of  the  line) — literally,  that  a  cer- 
tain country  [some  land)  was  Hearing 
them.  Luke  uses  here  the  phrase  of 
sailors,  who  speak  of  the  land  coming 
in  sight.  The  point  of  the  island 
called  Koura  juts  out  in  the  direction 
of  the  ship's  course,  and  the  breakers 
dash  and  roar  there  with  greatest  vio- 
lence in  a  storm  from  the  north-east. 

28.  As  this  was  in  the  night,  when 
the  approach  to  any  coast  in  a  storm 
is  so  dangerous,  especially  when  the 
mariners  know  nothing  of  where  they 
are,  their  only  recourse  was  to  take 
soundings  and  find  the  depth  of  water, 
so  a  to  know  whether  they  were  near- 
ing  land.  '^Having  sounded,  (cast  out  the 
lead  and  line  so  as  to  find  the  depth  of 
water  at  that  point,)  they  found  it  twen- 
ty fathoms.  Every  particular  at  this 
point  of  the  island  is  found  to  corre- 
spond with  the  incidents  of  the  narra- 
tive. The  British  frigate,  Lively,  was 
wrecked  on  this  point,  (A.  1).  1810,)  and 
at  twenty-five  fathoms  depth  the  curl 
of  the  sea  was  seen,  and  no  land.  The 
soundings  are  found  by  actual  experi- 
ment to  agree  exactly  with  those  here 
given — twenty  fathoms  next  and  fif- 
teen fathoms  n€xt,  west  by  north  from 
the  former,  directly  on  the  course  of 
the  vessel.  Smith  has  shown  from 
charts  and  soundings  the  very  track 
of  the  ship  according  to  the  bearing 
of  the  island  from  Clauda.  He  has 
also  shown  that  up  to  the  fourteenth 
night  the  drifting  of  a  vessel  so  cir- 
eumstanced,  taking  the  probable  size 
of  the  ship,  and  reckoning  a  medium 


violence  for  the  gale,  would  be  about 
forty  miles  in  twenty-four  hours.  So  ex- 
perienced navigators  of  the  iMediterra- 
nean  have  testified,  as  Capt.  W.  M'Leaa 
and  Capt.  Graves  of  the  Royal  Navy, 
the  average  of  their  estimates  being  a 
little  less  than  forty  miles  a  day.  And 
according  to  this  average  the  dis- 
tance from  Clauda  to  Point  Koura  on 
the  east  coast  of  Malta,  would  be  made 
in  exactly  thirteen  days,  one  hour  and 
twenty-one  minutes.  Hence,  he  says, 
"  according  to  these  calculations  a 
ship  starting  late  in  the  evening  from 
Clauda,  would  by  midnight  on  the  four- 
teenth be  less  than  three  miles  from 
the  entrance  of  St.  Paul's  Bay.  I  ad- 
mit that  a  coincidence  so  very  close  as 
this  is,  is  to  a  certain  extent  accidental, 
but  it  is  an  accident  which  could  not 
have  happened,  had  there  been  any  in- 
acuracy  on  the  part  of  the  author  of 
the  narrative  with  regard  to  the  nu- 
merous incidents  upon  which  the  cal- 
culations are  founded,  or  had  the  ship 
been  wrecked  any  where  but  at  Malta, 
for  there  is  no  other  place  agreeing, 
either  in  name  or  description,  within 
the  limits  to  which  we  are  tied  down 
by  calculations  founded  on  the  narra- 
tive."— p.  87. 

29.  As  the  soundings  found  the  depth 
of  the  water  to  be  so  rapidly  decreas- 
ing, (from  twenty  to  fifteen  fathoms  in 
so  short  a  time,)  they  inferred  that 
they  must  be  close  upon  tjie  shore. 
Arid  fearing  lest  they  should  fall  out  unto 
(be  cast  upon)  rocks,  (lit.,  rugged 
places, )  &c.  The  alarm  was  well  ground- 
ed, for  it  is  found  that  "the  fifteen 
fathom  depth  here  is  as  nearly  as  pos- 
sible a  quarter  of  a  mile  only  from  the 
shore,  which  is  girt  with  mural  preci- 
pices, and  upon  which  the  sea  must 
have  been  breaking  with  great  vio- 
lence." \  They  cast — lit.,  haviny  cast 
four  anchors  out  of  the  stern,  they  wished 
for  the  day.    Had  they  anchored  by  the 


4.  i).  60.] 


CHAP.  xxvn. 


4n 


30  And  as  the  shipmen  were  about  to  flee  out  of  the  ship,  wlien 
they  h^l  let  down  the  boat  into  the  sea,  under  color  as  though  they 
would  have  cast  anchors  out  of  the  foreship, 

31  Paul  said  to  the  centurion,  and  to  the  soldiers,  Except  these 
abide  in  the  ship,  ye  cannot  l)e  saved. 


prow,  the  vessel  might  have  swung 
round  and  struck  the  rocks.  The 
ships  of  that  day  were  so  fitted  as  to 
anchor  either  by  the  prow  or  the  stern. 
Besides,  the  phm  they  adopted  was  to 
keep  the  head  of  the  ship  toward  the 
land,  so  as  to  run  her  ashore.  The 
custom  was  to  have  several  anchors 
instead  of  one  or  two — sometimes  as 
many  as  eight.  Having  taken  this  pre- 
caution against  drifting  upon  the  rocks, 
with  the  advantage  at  this  point  of  a 
good  anchorage,  they  could  only  look 
out  anxiously  and  wish  for  the  day — 
lit.,  they  devoutly  ivished  for  the  day — 
possibly  implying  that  the  ship's  com- 
pany prayed  to  their  objects  of  worship 
— the  heathen  to  their  gods,  and  the 
Christians  to  the  Lord  Almighty — for 
the  day — and  imploring  deliverance  in 
their  extremity.  Every  one  who  has 
been  at  sea  in  a  time  of  shipwreck,  will 
know  how  to  understand  this.  The  ad- 
vantage of  being  anchored  at  the  stern 
.  was,  that  at  the  proper  moment  they 
could  cut  away  all  the  anchors,  and 
then  have  the  vessel  in  the  best  position 
to  run  her  ashore. 

30.  They  had  anchored  to  prevent 
the  vessel  drifting  on  the  rocks,  and  to 
await  the  morning  for-  choosing  the 
best  spot  to  run  her  ashore.  But  we 
see  that  they  were  full  of  anxiety,  and 
were  earnestly  wishing  and  praying 
for  the  day.  What  the  fear  must  have 
been,  of  going  to  pieces  before  morn- 
ing, is  now  further  apparent  from  this 
base  movement  of  the  shipmen  (or  sail- 
ors.) who  managed  the  ship.  Though 
this  is  so  contrary  to  the  usual  magna- 
nimity and  heroism  of  sailors,  yet  in 
such  extremity,  such  shameful  instan- 
ces are  familiar  to  us  all.  Lit.,  and 
the  sailors  seeking  to  flee  out  of  the  ship, 
and  having  let  down  the  boat  (which 
they  hal  hoisted  on  deck,  vs.  IG,)  into 
the  sea^  with  a  pretense  as  being  about 
io  extend  (carry  out)  anchors  from  the 


/?row,(or  forepart  of  the  vessel,)  besides 
the  four  stern  anchors,  (vs.  29.)  Botii 
ends  of  their  ships  were  alike.  Lord 
Nelson  anchored  by  the  stern  at  the 
battle  of  the  Nile,  as  a  special  nautical 
manoeuvre.  But  the  ancients,  like  the 
moderns,  commonly  anchored  from  the 
prow.  The  sailors  now  pretended  that 
they  were  taking  the  boat  to  carry  out 
the  anchors  at  some  little  distance 
from  the  head  of  the  ship — the  cables 
being  loosened.  This  was  a  very  plau- 
sible pretext,  and  by  those  who  were 
supposed  to  know  what  was  needed. 
It  was  a  base  scheme  for  deserting  the 
passengers  and  vessel  to  their  impend- 
ing destruction — and  that  on  the  part 
of  those  whose  business  it  was  to  man- 
age the  ship.  And  this  was  the  more 
base,  as  Paul  had  assured  them  that 
they  should  all  be  saved,  and  this  had 
been  already  confirmed  by  the  virtual 
fulfillment  of  his  prophecy  that  they 
should  be  cast  upon  a  certain  island, 
(vs.  26.) 

31.  Paul  now  interposed  to  prevent 
so  wicked  and  ruinous  a  scheme  as 
that  of  the  sailors  for  abandoning  the 
ship.  He  was  doubtless  prompted  to 
this  by  the  same  Spirit  who  already 
disclosed  to  him  the  results,  and  who 
manifested  thus  a  care  for  all  the  par- 
ticulars, as  securing  those  results. 
Paul,  therefore,  was  prompted  to  ap- 
peal to  those  fellow-passengers  who 
were  about  to  be  deserted  thus.  He 
addressed  the  centurion,  and  the  soldiers 
under  his  command.  It  would  seem 
that  the  centurion  had  some  control  of 
the  vessel,  (see  vs.  11,)  as  he  was  an 
imperial  officer.  Paul  therefore  de- 
clared, Except  these  (sailors)  abide  (re- 
main) in  the  ship  (instead  of  deserting 
it  as  they  were  doing,  having  already 
let  down  the  boat  for  the  secret  pur- 
pose, i  ye  (the  centurion  and  soldiers,) 
cannot  (are  not  able  to)  be  saved.  It 
would  seem  that  Paul  must  have  bad 


112 


THE  ACTS  OF  THE  iirOSTLES. 


A.  D.  60 


32  Then  tlie  soldiers  cut  off  the  ropes  of  the  boat,  and  let  her 
fall  off. 

33  And  while  the  day  was  coming  on,  Paul  besought  them  all  to 
take  meat,  saying,  This  day  is  the  fourteenth  day  that  ye  have 
tarried  and  continued  fasting,  having  taken  nothing. 


assurance  of  this  fact  from  revelation, 
for  he  had  already  been  apprised  of 
the  result,  (vs.  25, )  yet  along  with  it  he 
had  at  least  been  informed  of  one  par- 
ticular, that  they  were  to  be  wrecked 
upon  an  island.  And  other  particulars 
may  then  or  since  have  been  communi- 
cated to  him,  and  this  among  them.  It 
was  in  the  power  of  God  to  save  them  all 
without  the  agency  of  the  sailors,  if  He 
had  so  pleased.  But  He  works  by  means 
and  employs  human  agencies.  And 
while  the  result  was  positively  fixed  in 
God's  plan,  all  the  means  for  bringing 
about  that  result  were  equally  fixed. 
Indeed  each  of  these  means  was  also 
the  result  of  other  means.  So  that  it 
is  impossible  to  separate  means  and 
ends  in  God's  plan  so  as  to  regard  the 
ends  and  not  the  means  as  fixed  by  His 
decree.  On  the  contrary  the  means 
are  secured  by  the  same  decree  as  fixes 
the  ends ;  and  further,  the  success  of 
the  means  is  secured  by  the  same  de- 
cree. It  was  therefore  part  of  God's 
plan  that  the  sailors'  scheme  should  be 
defeated,  and  that  they  should  be  kept 
in  the  vessel  by  this  interference  of 
Paul  and  the  prompt  action  of  the  sol- 
diers. Therefore,  also,  it  was  perfectly 
just  and  fit  that  Paul  should  urge 
this  warning  in  these  very  terms,  for 
it  was  this  very  warning  that  was  to 
be  blessed  with  a  successful  result. 
So  God  has  not  decreed  the  salvation 
of  any,  in  any  way  to  dispense  with 
the  appropriate  means  and  agencies, 
but  80  as  to  secure  them,  and  their 
success.  Men  who  are  to  be  saved  are 
*' chosen  to  salvation  through  sanctifi- 
cation  of  the  Spirit  and  belief  of  the 
truth,"  2  Thess.  2  :  13;  1  Pet.  1  :  2. 
They  are  "  elect  through  sanctification 
of  the  Spirit  unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus  Christ." 
Therefore  if  any  would  know  of  their 
election  they  are  to  inquire  in  regard 
to  the  processes  of  salvation  going  on 


in  them,  and  whether  they  are  daily 
being  saved  from  sin — as  an  earnest  of 
their  eternal  salvation. 

32.  The  centurion  and  soldiers  un- 
derstand the  precious  assurance  of 
their  safety,  however  absolute  and  un- 
qualified, as  calling  for  this  action  of 
theirs,  and  they  cheerfully  and  prompt- 
ly comply  with  Paul's  suggestion.  So 
are  we  all  to  heed  his  inspired  di- 
rections in  the  matter  of  our  eternal 
salvation.  We  have  had  positive  as- 
surance that  salvation  hag  been  pur- 
chased for  every  believer  by  Jesus 
Christ,  and  this  encourages  us  to  use 
all  the  means  with  boldness  and  confi- 
dence by  the  faith  of  Him.  Tf  Then  (as 
soon  as  they  heard  Paul's  statement 
and  direction,)  the  foldiers  cut  off  the 
ropes  of  the  boat,  (by  which  having  been 
lowered,  vs.  30,  it  was  yet  held  to  the 
ship,)  and  let  her  (suifered  her  to)  fall 
off.  The  same  term  as  used  above,  vss. 
17,  26,  29,  meaning,  literally,  to  fall 
out,  and  implying  a  wreck.  The  boat 
in  such  case  would  most  likely  swamp 
in  the  sea, 

33.  While  the  day — literally,  hut  un- 
til that  the  day  teas  about  to  come  on. 
Until  the  beginning  of  day-break — 
that  is,  in  the  interval  from  the  cutting 
of  the  boat's  ropes  to  early  day  dawn, 
but  just  within  the  day-break,  Paul 
was  engaged  in  this  measure  which 
was  also  in  order  to  their  preservation. 
^  Paul  was  exhorting  {them)  all  to  par- 
take of  meat,  (literally,  nourishme?it,) 
saying,  The  fourteenth  day  to-day,  expect- 
ing (awaiting)  without  food,  ye  have  fully 
spent,  (completed,)  having  taken  nothing. 
They  had  continued  their  abstinence 
through  the  fortnight,  so  as  least  to 
have  taken  no  regular  meal — awaiting 
some  lull  of  the  storm,  or  some  catas- 
trophe. The  excitement  and  ditficulty 
of  preparing  any  food  would  account 
for  this,  as  all  who  have  been  in  like 
circumstances  can  understand.     It  waa 


^.  D.  60.] 


CHAP.  XXVII. 


41S 


34  Wherefore  I  pray  you  to  take  some  meat :  for  this  is 

for  your  health  :  for  *  there  shall  not  an  hair  fall  from  the  jiLf  io%V** 
hciad  of  any  of  you.  \^^^]' '  '•  "* 

35  And  when  he  had  thus  spoken,  he  took  bread,  and 

'gave  thanks  to  God  in  presence  of  them  all:  and  when  iAfLTsiU'.'' 
he  had  broken  it,  he  began  to  eat, 

36  Then  were  they  all  of  good  cheer,  and  they  also  took  ^ 
&(ynie  meat. 

37  And  we  were  in  all  in  the  ship  two  hundred  threescore 

and  sixteen  "^  souls.  T,  J^ ' = "• 

38  And  when  they  had  eaten  enough,  they  lightened  fpeterViVo 
the  ship,  and  cast  out  the  wheat  into  the  sea. 


M:.rk^:6. 
Joha  6:11. 
Tim.  1:3,4. 


not  until  they  became  cheerful,  (vs. 
36,)  that  they  could  take  any  food.  It 
would  seem  that  Paul  urged  the  recre- 
ant s-ailors  as  well  as  the  centurion  and 
soldiers  to  join  in  the  meal.  How  like 
the  Gospel  is  this! 

3Jr.  Wherefore  (on  account  of  your 
having  so  long  abstained,  and  for  fear 
of  the  consequence  of  longer  fasting,) 
I  pray  you  (earnestly  exhort  you)  to 
partake  of  nourishment,  for  this  is  for 
your  (salvation)  preservation — this  is 
one  of  the  means  by  which  your  salva- 
tion (deliverance)  is  to  be  accomplish- 
ed—/or  of  no  one  of  you  shall  a  hair 
of  the  head  fall — the  proverbial  expres- 
sion for  entire  safety,  1  Sam.  14 :  45 ; 
1  Kings  1  :  52;  Luke  21  :  18.  The 
sailors  were  addressed  by  this  "good 
news,"  which  they  would  not  believe  as 
yet.  Some  would  argue  that  the  as- 
surance of  their  salvation,  as  fixed  by 
the  decree  of  God,  would  take  away 
all  motive  to  exertion,  and  make  all 
exertion  needless.  But  we  see  how  in 
their  case  it  produced  the  very  contrary 
eife.ct.  They  were  cheered,  and  obeyed 
the  pleasing  direction.  So  God's  com- 
mands come  to  us — to  work  out  our 
own  salvation,  because  it  is  God  who 
worketh  in  us.  First  we  are  assured 
of  the  good  news — the  great  salvation, 
and  under  this  cheering  incentive,  we 
are  urged  to  partake  the  provisions  of 
grace. 

35.  And  having  said  these  things,  and 
taking  bread,  he  gave  thanks  to  God  in 
presence  of  (before)  all,  and  having 
broken  (it)  he  began  to  eat.  Some  sup- 
pose that  thi»  was  designed  as  a  cele- 
35* 


bration  of  the  Lord's  Supper  on  the 
part  of  the  Christians  among  them. 
But  surely  not,  as  Paul  spread  the 
me<il  for  all,  without  regard  to  their 
religious  belief  or  profession.  It  was 
an  extraordinary  meal  in  all  the  cir- 
cumstances, and  this  "  salvation  "  would 
necessai'ily  remind  the  Christians  of 
the  great  salvation,  and  call  forth  their 
special  thanks  to  Christ.  And  every 
meal  ought  to  be  associated  in  our 
minds  with  the  sacramental  meal.  For 
this  reason,  in  part,  was  the  sacred 
ordinance  made  a  social  meal,  so  as  to 
carry  our  Christianity  into  the  house- 
hold, and  sanctify  all  the  familiarities 
of  life.  Paul,  therefore,  set  the  ex- 
ample of  eating,  and  before  them  all, 
heathens  and  Christians,  introduced 
the  meal  with  thanks  to  God,  making 
open  profession  of  the  Christian's  God 
as  their  Deliverer  and  bountiful  Father. 
As  yet  they  were  not  saved  from  the 
wreck.  They  had  yet  to  get  to  land. 
The  dangers  were  imminent.  Only  they 
were  cheered  by  the  faith  that  alre^xdy 
took  hold  of  the  promise,  and  anti- 
cipated the  full  salvation.  See  Luke 
24 :  30. 

36,  37.  And  all  becoming  cheerful,  (as 
Pauljiad  exhorted  them  to  be,  vs.  33,) 
themselves  also  (as  well  as  VvinX) partook 
nourishment,  (as  they  had  not  been  able 
to  do  for  so  long  a  time  through  fright 
and  anxiety,  vs.  33.)  ^  And  ice  were  in 
the  ship  all  the  souls  (persons)  two  hun- 
dred and  seventy-six.  This  includes  all 
who  were  on  board,  Paul  and  the  rest, 
whether  crew  or  passengers. 

38.  And  being  satisfied^  (having  eaten 


414 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  60. 


39  And  when  it  was  day,   they  knew  not  tlie  land  :  but  they 
discovered  a  certain  creek  witli  a  shore,  into  the  which  they  were 

minded,  if  it  were  possible,  to  thrust  in  the  ship. 
Inkorl'fhey         40  And  whcn  tliey  had  j]  taken  up  the  anchors,  they 
iT/a/^*?  ""**  committed  themselves  unto  the  sea,  and  loosed  the  rudder 

bands,  and  hoisted  up  the  mainsail  to  the  wind,  and  made 

toward  shore. 
fi2  0or.n:25.        ^i  j^^^  falling  int^  a  place  where  two  seas  met,  "they 

ran  the  ship  aground;  and  the   forepart  stuck  fast,  and 


n.  full  meal,)  they  lightened  the  ship,  (for 
the  third  time,  see  vss.  18,  19,)  casting 
out  the  wheat  (food)  into  the  sea.  This 
is  thought  by  some  to  refer  to  their 
ship's  stores  for  the  voyage,  of  which 
they  had  taken  so  little  on  the  passage, 
and  of  which  they  had  now  taken  all 
they  needed.  The  connection  would 
seem  to  favor  this.  Most,  perhaps, 
understand  it  of  the  cargo,  which  is 
here  called  food,  as  it  was,  doubtless, 
chiefly  wheat.  In  the  previous  lighten- 
ing of  the  ship,  (vs.  18,)  it  would  seem 
that  it  must  have  been  the  cargo,  which 
they  cast  out  in  part.  And  here  it 
may  have  been  the  remainder. 

39.  All  this  occurred  about  day-break, 
(vs.  33,)  and  lohen  the  day  had  come, 
they  did  not  surely  know  the  land.  It 
was  no  familiar  coast.  Though  it  is 
suggested  that  some  of  the  sailors  or 
passengers  must  have  known  the  Island 
of  Malta,  yet  this  bay  was  so  remote 
from  the  chief  harbor  that  it  would 
naturally  enough  have  been  unknown. 
We  rode  about  ten  miles  from  Valetta 
to  St.  Paul's  Bay.  Their  great  object, 
however,  was  now  to  get  safely  ashore. 
^  But  they  perceived  a  certain  inlet  (or 
creek,)  having  a  beach,  (a  smooth  and 
sloping  shore,  instead  of  rocks.)  This 
corresponds  most  strikingly  with  the 
locality  as  we  found  it  on  a  visit  there. 
A  ridge  of  rocks  juts  out  into  the  sea, 
(as  a  break-water,)  sweeping  «ut  in 
front  of  this  beach  so  as  to  form%  nar- 
row channel,  looking,  as  you  enter  it, 
like  a  creek  or  inlet.  This  ledge  of 
rocks  sheltering  the  bay,  is  so  low  and 
broken  that  you  can  see  the  sh^re  of 
the  bay  from  outside,  and  the  sloping 
sand-beach^  referred  to,  with  a  rocky 
shore  on  either  side  of  it,  is  clearly 
in  vievr,  both  from  th#  eutrauoe  aud 


through  the  openings  of  the  rocky 
ledge.  This  was  the  cove  into  which 
they  planned — if  they  should  be  able — 
to  thrust  forth  (run  ashore)  the  ship. 
They  saw  the  favorable  point,  and  they 
formed  their  plan.  Only  they  were  yet 
in  doubt  as  to  whether  this  could  be 
accomplished. 

40.  And — literally,  having  entirely  cut 
away  the  anchors,  (the  cables  holding 
them,)  they  let  than  (the  anchors)  fall 
into  the  sea,  at  the  same  time  loosing  (un- 
fastening) the  bands  of  the  rudders.  The 
rudders  of  these  ships  were  simply  a 
pair  of  broad  oars,  worked  through  an 
opening — one  on  each  side  of  the  stern. 
It  is  probable  that  these  had  been 
lifted  out  of  the  way,  and  lashed  fast 
when  the  anchors  were  cast  out  of  the 
stern.  Now  when  they  would  be  need- 
ed again  for  guiding  the  vessel,  the 
lashings  were  unloosed.  ^  A7id  having 
hoisted  the  foresail  —  literally,  to  the 
blowing — (i.  e.,  to  the  direction  of  the 
wind  as  it  was  blowing,)  lit.,  they  held 
(their  course)  imto  the  beach,  (above 
referred  to.)  All  the  processes  are 
here  given  in  detail,  and  yve  see  the 
absolute  necessity  there  was  of  the 
sailors  to  do  this  work — as  Paul  de- 
clared, (vs.  31).  "A  sailor  will  readily 
see  that  the  foresail  was  the  best  pos- 
sible sail  that  could  be  set  in  such  cir- 
cumstances." 

41.  And  having  fallen  into  a  place 
having  two  seas.  This  description  is 
answered  by  a  spot  near  the  rocky  ledge 
referred  to,  called  Selmoon  Island.  This 
ledge  is  separated  from  the  main  land 
by  a  channel  of  not  more  than  a  hun- 
dred yards  in  breadth.  Smith  remarks 
that  from  the  entrance  of  the  bny 
where  the  ship  entered,  they  could  not 
possibly  have   suspected   that   at    the 


L.  D.  60.] 


CHAP.  XXVII. 


415 


remained  unmovable,   but    tlie    hinder    part  was  broken  with   the 
violence  of  the  waves. 

42  And  the  soldiers'  counsel  was  to  kill  the  prisoners,  lest  any  of 
them  should  swim  out,  and  escape. 

43  But  the  centurion,  willing  to  save  Paul,  kept  them  from  their 
purpose ;  and  commanded  that  they  which  could  swim  should  cast 
themsdues  first  into  the  sea,  and  get  to  land : 

44  And  the  rest,  some  on  boards,  and  some  on  hrohen 
pieces  of  the  ship.     And  so  it  came  to  pass,  "that  they  *"'^-^^- 
escaped  all  safe  to  land. 


bottom  of  it  there  should  be  a  com- 
munication with  the  sea  outside,  and 
this  unexpected  circumstance  naturally 
attracted  the  attention  of  the  author, 
and  served  to  mark  the  spot  where  the 
ship  was  wrecked.  ^  Here  they  ground- 
ed {ran  aground)  the  ship.  ^  And  the 
forepart  having  stuck  fast,  &c.  The  prow 
of  the  vessel,  as  the  head  was  to  the 
land,  and  the  stern -anchoi^  had  been 
cut  loose,  would  go  upon  the  beach  or 
the  mud,  with  all  the  force  of  the  wind 
filling  the  foresail.  Accordingly  it  re- 
mained immovable.  The  bottom  of  the 
bay  at  this  point  is  such  as  we  should 
expect  to  find  it  from  this  description. 
A  deep  deposit  of  tenacious  clay  is 
constantly  made  here  by  the  currents 
and  the  crumbling' of  the  rocks.  Driven 
into  this  mud  with  all  the  force  of  the 
gale,  the  prow  would  stick  fast,  and 
the  vessel  would  soon  be  broken  up  by 
the  violence  of  the  sea  dashing  upon 
the  stern.  In  Capt.  Smyth's  soundings 
the  depth  is  about  three  fathoms  at  the 
point  nearest  to  the  mud,  and  this  is 
about  what  such  a  ship  would  di-aw. 

42.  And — literally,  a  plot  (plan,  de- 
termination,) of  the  soldiers  arose,  (such 
a  proposition  or  scheme  was  made  and 
agree  1  upon,)  that  they  should  kill  the 
prisoners — lest  any  one,  swimming  out, 
should  escape.  Such  a  scheme  as  this 
Beemed  for  a  moment  to  endanger  the 
fulfillment  of  Paul's  prediction,  and 
of  the  Divine  promise,  and  to  put 
his  life  in  special  jeopardy.  But  all 
^his  was  foreseen  and  provided  for  in 
the  Divine  plan.  Let  not  the  right- 
eous be  afraid.  He  that  believeth  shall 
not  make  haste.  This  proposition  is 
also  entirely  in  keeping  with  the  sttict 


discipline  of  the  Roman  soldiers,  and 
their  disregard  of  human  life.  Besides, 
a  lloman  guard  who  allowed  a  prisoner 
to  escape,  was  liable  to  the  same  pun- 
ishment which  would  have  been  visited 
upon  the  prisoner.  In  the  scattering 
of  persons  from  the  wreck,  it  seemo.d 
very  likely  that  some  of  the  prisoners 
might  get  first  to  land  and  escape ;  for 
though  they  were  chained  each  to  a 
soldier,  they  must  be  let  go  if  any  of 
them  would  get  to  shore. 

4-3.  But.  Here  is  God's  interposing 
agency  whereby  His  plan  is.  to  be  ac- 
complished. ^  The  centurion  wishing  to 
(fully)  save  Paul,  hindered  them  from 
the  plot.  This  may  have  been  either 
from  an  affectionate  regard  for  Paul, 
or  from  an  anxiety  to  carry  safe  to 
Rome  this  notable  prisoner — or  from 
confidence  in  his  wisdom,  as  proved 
already  in  his  counsel  about  the 
harbor  for  wintering  at  Crete,  and 
about  the  plot  of  the  sailors.  See  tss. 
21,  31,  32.  Tf  And  commanded  those 
able  to  svnm,  throiving  (themselves)  out 
first  (into  the  sea,)  to  go  forth  (emerge 
from  the  sea)  upon  the  land.  Here  was 
a  decree  of  God,  fulfilled  in  all  the 
particulars,  in  the  midst  of  improba- 
bilities, and  by  human  agencies,  with- 
out any  miraculous  intervention,  all 
parties  acting  in  view  of  motives,  and 
the  result  being  brought  about  exactly 
as  announced  beforehand. 

44.  And  (he  commanded)  the  rest, 
(who  were  not  al)le  to  swim,)  some  in- 
deed upon  (loose)  boards,  others  upon 
some  of  the  (things)  from  the  ship-^ 
(things  washed  overboard,  possibly 
oars,  casks,  tubs,  benches  or  fragmeati 
of    the   vessel    already   breaking   upu 


416 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  61-tf8. 


masts,  doors,  ra:ls,  &c. ) — to  escape  as  |  to  pass  that  all  were  {fully)  saved  upon 
best  they  could.     T}  And  thus  it  came  j  the  land — as  Paul  had  predicted,  vs.  24, 


!^. 


and  thus  in  the  very  way  he  had  fore- 
told— being  cast  upon  a  certain  island, 
(vs.  26,)  and  by  the  sailors  being  kept 
on  board  the  ship  to  manage  the  ves- 
sel, (vs.  31.)  Thus  we  see  that  God 
executeth  His  decree  for  Paul  to  get  to 
Rome  by  controlling  the  acts  of  Felix, 
Festus,  Julius  and  the  sailors,  and  by 
commanding  the  winds  and  waves ; 
making  the  wrath  of  man  to  praise 
Him,  and  restraining  the  remainder. 
God  will  always  make  His  promise 
good.  He  who  rides  upon  the  whirl- 
wind and  directs  the  storm,  is  embarked 
with  His  people,  and  will  safely  con- 
duct them  through.  This  ship's  com- 
pany are  saved  from  the  wreck  for 
Paul's  sake,  their  lives  are  given  to 
this  poor  imprisoned  Christian  as  a 
favor  from  God  to  him,  and  the  God  of 
Paul  is  honored  before  the  heathen,  and 
Paul's  faith  is  honored.  They  winter 
at  Malta,  instead  of  at  Crete,  and  are  so 
far  on  their  way  to  their  destined  port, 
by  God's  most  holy,  wise  and  powerful 
preserving  and  governing  all  His  crea- 
tures and  all  their  actions. 


CHAPTER    XXVIII. 

I  40.  Paul's  winterinq  at  Malta- 
Miraculous  DELIVERANCE  FROM  A 
Viper — Arrival  at  Rome  and  res- 
idence THERE.     A.  D.  61-63      Ch. 

28. 

Paul  had  foretold  that  the  ship- 
wrecked company  of  nearly  three  hun- 
dred souls  must  be  cast  upon  a  certain 
island,  ch.  27  :  31.  Now  it  proves 
true,  indeed ;  and  thus  far  these 
heathen  have  ample  ground  of  con- 
fidence in  Paul,  and  in  the  God  whom 
he  believed  and  served.  Thus  far  the 
Gospel  is  preached  in  all  this,  and  the 
great  idea  of  salvation,  through  faith 
in  the  good  news,  is  pictorially  illus- 
trated to  these  representatives  of 
heathen  Rome,  and  all  others.  Now 
we  find  the  Apostle  still  further  en- 
dangered and  preserved,  on  the  way  to 
the  accomplishment  of  his  mission — 
working  a  miracle  which  in  itself  gives 
an  impression  of  his  wondrous  power 
over  evil,  and  directs  the  attention  of 
Maltese  heathen  to  his  God,  as  the 
Almighty  Deliverer  from  the  Old  Ser- 
pent. So  he  goes  on  his  missionary 
course  sustained  and  delivered,  a  con- 
queror at  every  step  by  virtue  of  his 
simple  faith  in  his  Risen  Lord,  the 
only  Saviour,  until  we  find  him  at 
length  safely  arrived  at  Rome,  where 
God  had  f  n'e-sijgui/ied  to  him  that  hM 


h.1}  61.  J 


CHAP.  XXVI II. 


417 


CHAPTER    XXVIII. 

1  And  wkeu   they  were  escaped,  then  tliej  knew  that 

«  ilw  island  was  cailed  Melita  «"»»•  ^^  ^e. 

2  And  the  ''barbarous  people  shewed  us  no  little  kind-  Jconiliu*. 
nes.3 :  for  they  kindled  a  fire,  and  received  us  every  one,  co'-^^n- 
because  of  the  present  rain,  and  because  of  the  cold. 

8  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid  them 
on  the  fire,  there  came  a  viper  out  of  the  heat,  and  fastened  on  his 
hand. 


should  come — preaching  the  Gospel  to 
the  Jews  and  Gentiles  at  that  seat  of 
heathendom,  and  laying  strong  founda- 
tions there  for  the  triumph  of  the  truth 
in  all  the  world  by  means  of  its  vindi- 
cation at  the  bar  of  Nero,  in  the  city 
of  the  Coesars. 

1.  And — literally,  having  hem  saved 
(completely — same  term  as  before) — 
then  they  surely  knew  (as  they  did  not 
ch.  27  :  20 — same  term)  that  the  island 
is  called  Melita.  Some  have  held  that  I 
it  was  an  island  at  the  entrance  of  the  | 
Adriatic,  from  the  mention  made  of  the  1 
ship's  driving  up  and  down  in  that  sea, 
ch.  27  :  27.  (I^t  see  Notes.)  We  find 
a  ship  bound  from  Alexandria  to  Italy 
toLichiag  at  this  island  of  Malta  on  the 
r/ay  to  Puteoli,  (vs.  11,)  and  the  course 
IS  given,  vss.  12,  13.  This  island  lies 
about  midway  of  the  length  of  the 
Mediterranean,  and  is  sixty  miles  from 
Sicily,  and  two  hundred  from  the  Af- 
rican coast.  It  is  seventeen  miles 
long  and  nine  miles  at  its  greatest 
breadth.  This  island  also,  as  has  been 
shown,  lies  in  the  course  of  a  vessel 
driven  by  a  north-east  gale  ;  and  all  the 
conditions  of  the  narrative  are  won- 
derfully fulfilled  in  this  point  as  in  no 
other.  We  found  the  island  a  solid, 
ro-cky  bed  of  yellowish  freestone.  It 
■was  settled  by  the  Phenicia  as,  and  was 
celebrated  as  a  place  of  '  ^arthaginian 
manufactures — cloth,  &c  The  n:ime 
means  in  that  language    ^^ Refuge.^' 

2.  The  barbarous  people  —  literally, 
the  barbarians — the  natives.  They  were 
called  barbarians  not  as  being  uncivil- 
ized, but  with  reference  to  their  lan- 
guaae,  Avhich  was  foreign  to  the  Ro- 
man and  Greek  classic  tongues,  (Rom. 


1:  14.)  All  such  were  termed  barba- 
rians. ^  Shoived  us  no  little  kindness — 
literally,  philanthropy  not  the  ordinary. 
The  way  in  which  this  special  kindness 
was  shown  is  here  stated — for  having 
lighted  tip  a  fire  they  admitted  us  all, 
(welcomed  us  all  to  it,  or  to  their  com- 
pany, )  on  accouiit  of  the  rain  which  fell 
upon  (us)  and  on  account  of  the  cold. 
This  heavy  rain  and  cold  in  November 
show  that  the  wind  was  from  the  north- 
east. 

3.  And  Paul  having  collected  togelhex 
a  multitude  of  sticks,  &c.  Paul  here 
as  Bengel  remarks,  did  the  office  of  a 
prisoner  submissively,  helping  others 
also  thereby.  He  is,  throughout,  an 
example  of  the  active,  energetic  use  of 
means,  as  prompted  by  his  implicit 
faith  in  the  Divine  promise  of  salva- 
tion.—  This  was  dry  brushwood,  it 
would  seem,  such  as  could  be  gathered 
up  from  the  forest.  When  he  laid  this 
wood  on  the  fire,  a  viper  (the  term 
means  the  venomous  viper  as  distinct 
from  other  serpents,)  having  come  out 
from  the  heat — probably  in  a  torpid 
state  until  animated  by  the  heat— /as- 
tened  on  (fitted  to,  or  down)  his  hand. 
The  Apostle  was  in  the  act  of  placing 
this  heap  of  sticks  upon  the  fire,  (al- 
ready kindled,)  and  probably  repeated 
the  act  of  throwing  the  sticks  on  the  fire, 
when  the  viper  darted  out  as  soon  as  it 
felt  the  heat,  and  fixed  upon  his  hand. 
It  is  objected  by  some  to  this  locality 
of  the  shipwreck,  that  there  are  no 
such  venomous  reptiles  now  to  be  found 
on  the  island.  But  this  is  accounted 
for  by  the  clearing  of  the  forests  since^ 
and  the  cultivation  ci  the  island,  which, 
as  every  one  knows,  produces  such  an 


418 


THE  ACTS  OF  THE  APOSTLES. 


[A.  1).  61 


4  And  wben  the  barbarians  saw  the  venomous  beast  hang  on  hii 
hand,  thej  said  among  themselves,  No  doubt  this  man  is  a  murderer, 
whom,  though  he  hath  escaped  the  sea,  yet  vengeance  suffereth  not 

to  live. 
Luke1o-y^"        0  And  he  shook  off  the  beast  into  the  fire  and  ''felt 

no  harm. 
6  Howbeit  they  looked  when  he  should  have  swollen,  or  fallen 
down  dead  suddenly :  but  after  they  had  looked  a  great  while,  and 

saw  no  harm  come  to  him,  they  changed  their  minds,  and 
«ch.  14:11.      dg^j(j  ^Yi2,i  he  was  a  god 

7  In  the  same  quarters  were  possessions  of  the  chief 
man  of  the  island,  whose  name  was  Publius;  who  received  us,  and 
lodged  us  three  days  courteously. 


eflfect.  The  population  is  now  the 
most  dense  m  Europe — 1200  persons 
to  the  square  mile.  The  miracle  was 
to  be  wrought  for  the  heathen,  and 
they  might  see  in  it  the  power  of  the 
Apostle  over  evil  and  the  evil  one. 

4.  And  as  the  barbarians  (natives  of 
the  island)  -saw  the  animal  (a  term  speci- 
ally applied  in  Greek  to  venomous  crea- 
tures) hanging  from  his  hand,  (to  which 
It  had  fixed  its  fang,)  they  said  to  one 
tinoiher,  Ho  doubt — (literally,  altogeth- 
er— certainly,)  this  man  is  a  murderer, 
tC'hom.  (though)  saved  (completely) /rom 
the  sea,  the  vengeaiice  (of  God)  has  not 
suffered  to  live.  They  saw  that  Paul 
i»as  a  prisoner,  and  they  looked  upon 
4his  event  as  a  special  retribution  fol- 
lowing him.  They  knew  that  the  bite 
was  mortal,  and  they  conjectured  that 
60  awful  a  death  as  must  follow,  was 
probably  a  pu-nishment  for  the  bloody 
crime  of  murder.  This  idea  of  Divine 
vengeance  pursuing  and  overtaking  the 
murderer  was  common  in  all  ancient 
systems  of  religion. 

5.  He,  however,  having  shaken  off  the 
animal  into  the  fire,  suffered  no  harm, 
though  he  would  naturally  have  felt 
at  once  the  fatal  poison.  It  was  prom- 
ised by  our  Lord  to  the  disciples  that 
they  should  take  up  serpents,  and  it 
should  not  hurt  them,  Mark  16:18. 
Here  was  an  instance  in  which  a  ven- 
omous viper  fastened  on  his  hand  in 
the  discharge  of  duty,  and  he  flung  it 
otF,  suffering  no  injury  from  the  bite. 
There  is  a  tradition  on  the  island  grow- 
ing out  (f  this  eveut  that  the  absence 


of  all  venomous  reptiles  there  now,  is 
to  be  accounted  for  from  this  miracle. 

6.  They  (on  the  other  hand,  in  con- 
trast with  he,  vs.  5,)  supposed  (expected, 
awaited,)  him  to  be  about  to  be  inflamed, 
(and  swollen  with  the  poison,)  or  to 
fall  down  suddenly  dead.  Such  sudden 
death  followed  sometimes  from  the  bite 
of  a  viper  or  an  asp.  ^  But  ivhile  they 
were  expecting  a  long  tvhile,  and  beholding 
nothing  out  of  the  way  occurring  to  hiniy 
changing  (themselves,  their  position  or 
opinion,)  they  said  that  he  is  a  god.  Now 
a  murderer,  now  a  god^!  So  fickle  is 
their  judgment.  "  So  at  Lystra  the  peo- 
ple were  about  to  sacrifice  bulls  to  him, 
and  presently  to  stone  him,  ch.  14:  13, 
19.  A  third  alternative  presents  it- 
self. He  is  a  man  of  God.'" — Bengel. 
They  concluded  thtit  he  was  a  Divine 
person  on'  account  of  his  power  over 
the  serpent.  So  in  truth  whoever  can 
come  in  contact  with  "the  old  serpent" 
unhurt,  thus  far  shows  himself  to  be 
a  partaker  of  the  Divine  nature,  2 
Pet.  1 :  4. 

7.  In  the  same  quarters  —  literally, 
about  that  place,  where  they  landed — 
lands  (territories)  belorged  to  the  chief 
man  of  the  island,  (in  official  rank.) 
The  island  at  this  time  was  an  ap- 
pendage of  the  PrsTetorship  of  Sicily, 
and  a  deputy  of  the  Prretor  would 
naturally  have  been  stationed  here. 
This  title  is  exactly  given  by  Luke, 
though  it  is  not  mentioned  by  other 
writers.  Two  inscriptions  have  been 
found  at  Malta,  one  in  Greek  and  one 
in  La.tin,  and  in  these  this  same  titl« 


A.  D.  61.] 


CHAP.  XXVIII. 


419 


8  And  it  came  to  pass,  that  the  father  of  Publius  lay  sick  of  a 
fever  aud  of  a  bloody  flux  :  to  whom  Paul  entered  in,  and 
'prayed,  and  'laid  his  hands  on  him,  and  healed  him.  eJamcsS:!*, 

9  So  when  this  was  done,  others  also,  which  had  diseases  /:3t'"|ud  fe^^tf 
in  the  island,  came,  and  were  healed : 


Luke  4:40. 
ch.  19:11,  12. 
1  Cor. 


10  Who  also  honored  us  with  many  « honors;  and  when  jMm.'i/^e.''^* 


we    departed, 
necessary. 


they  laded   us    with  such    things  as  were  ^ 


is  used.  This  is  a  very  striking  proof 
of  Luke's  accuracy.  It  may  be  that 
the  title  meaut  simply  princejjs  or  patron, 
as  in  Italian  towns  and  colonies,  e.  g. 
Pisa,  &c.  One  of  the  inscriptions 
referred  to  is  Hpurog  MeAiroiwr,  and 
refers,  as  is  supposed,  to  the  chief 
magistrate  of  the  island.  ^  Who  hav- 
ing received  us  (cordially) — that  is,  at 
least,  Paul  and  his  companions,  and 
probably  Julius,  and  not  the  whole 
crew  of  nearly  three  hundred.  This 
could  easily  have  arisen  from  what  had 
just  been  seen  of  Paul's  miracle.  God's 
people  are  taken  care  of.  ^  Lodged 
*'s — (made  guests  of  us) — entertained  us 
as  guests,  including  all  the  hospitali- 
ties of  his  station — during  three  dags, 
until  they  made  more  permanent  ar- 
rangements for  their  wintering  in  the 
island.  This  hospitality  was  extended 
to  them  by  Publius  courteously — benev- 
olently, with  friendly  disposition , 

8.  And  it  came  to  pass  (at  this  time, 
or  after  the  three  days,)  that  the  father 
of  Publius,  seized  with  fevers  and  dysen- 
tery, (the  very  word  in  Greek,)  was 
keeping  his  bed.  Luke  is  noted  as  using 
m  all  his  writings  medical  terms,  which 
is  accounted  for  from  his  being  a 
physician.  The  disease  was  dysentery 
with  fevers,  (attacks  and  risings  of 
fever,)  and  we  have  ascertained  from 
medical  testimony  that  this  disease  is 
not  uncommon  on  the  island,  and  was 
probably  much  more  common  in  the 
more  uncultivated  state  of  the  land, 
and  when  it  was  less  settled  than  at 
present.  ^  To  whom  Paul  entering  in, 
and  having  prayed,  (to  show  that  he 
wrought  the  cure  not  by  his  own  power, 
but  by  the  power  of  the  Christian's 
God,)  laying  the  hands  on  him,  healed 
him.     It  was  promised  to  the  Apostles 


that  they  should  "take  up  serpents," 
not  only,  but  that  they  should  lay 
hands  on  the  sick,  and  they  should  re- 
cover, Mark  16  :  18.  In  this  pro- 
vidential opening,  Paul  was  every  way 
bearing  witness  to  the  religion  of 
Christ,  and  acting  according  to  his 
commission  as  a  missionary  to  the 
heathen.  This  healing  was  done  not 
by  medical  remedies,  but  by  the  laying 
on  of  his  hands  in  token  of  a  gift  im- 
parted— while  the  prayer  was  to  God 
for  the  gift  of  healing  in  that  case. 

9.  This  miraculous  work  by  which 
Paul  was  enabled  to  attest  his  profes' 
sion  of  the  true  God  before  the  heathen 
idolaters,  was  published  abroad.  The 
result  was  natural.  \  This  then  coming 
to  pass — the  rest,  also,  who  had  diseases 
in  the  island,  came  forward,  (kept  com- 
ing to  him,)  and  were  healed.  It  would 
seem  to  imply  that  all  tke  sick  in  the 
island  availed  themselves  of  his  pres- 
ence there  for  obtaining  a  cure.  It 
may  mean  only  the  rest  who  heard  of 
him,  or  chose  to  come.  Thus  was  the 
Gospel  preached  to  them  already  in  a 
figure.  ''Neither  is  there  salvation  in 
any  other,"  but  in  the  Christian's  God. 
Only  this  one  miracle  of  healing  is  re- 
corded among  so  many.  Some  under- 
stand that  Oil  this  island  it  is  fulfilled 
what  shall  come  to  pass  more  glori- 
ously among  the  redeemed,  that  "the 
inhabitant  shall  not  say,  I  am  sick," 
Isa.  33 :  24. 

10.  No  wonder  that  such  a  general 
healing  of  their  sick  provoked  even 
these  heathen  to  gratitude.  So  Christ 
heals  us,  and  then  we  serve  Him  cheer- 
fully for  His  great  love  to  us.  ^  Who 
also  honored  us  with  many  honors — 
courteous  and  distinguished  atten- 
tions— and  it  is  supposed  b^  raanj  to 


^0 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  61. 


11  And  after  three  months  we  departed  in  a  ship  of  Alexandria, 
which  had  wintered  in  the  isle,  whose  sign  was  Castor  and  Pollux. 

12  And  landing  at  Syracuse,  we  tarried  there  three  days. 

13  And  from  thence  we  fetched  a  compass,  and  came  to  Rhegium : 
and  after  one  day  the  south  wind  blew,  and  we  came  the  next  day  to 
Puteoli  : 


include  presents,  gifts,  (the  word  some- 
times meaning  price,  reward,)  though 
t  is  rather  in  the  next  clause  that  this 
idea  is  presented.  ^  And  as  we  ivere 
setting  sail,  they  laid  upon  (us)  the  things 
for  our  need — such  as  the  necessary 
provisions  for  the  voyage,  furniture, 
&c.  for  the  comfort  of  the  passage. 
This  was  a  special  kindness  to  these 
travelers,  who  must  have  lost  all  their 
necessaries  in  the  gale  and  the  wreck. 
11.  They  sojourned  on  the  island 
during  the  winter  season.  And  after 
^AresmorziAs  {probably  about  Feb.  10th,) 
we  departed  on  a  ship  which  had  wintered 
in  the  island,  an  Alexandrian  (vessel) — 
probably  also  a  corn-ship,  bound  to  It- 
aly, and  overtaken  by  the  same  gale 
so  as  to  have  been  driven  into  port  and 
wintered  there  because  it  was  un- 
safe at  that  season  to  proceed  on  the 
voyage.  This  incident  so  far  confirms 
the  narrative  of  the  gale  and  the 
wreck.  The  sign  of  this  ship — the 
figure-head  carved  upon  her  prow,  (as 
with  modern  vessels,)  was  Castor  and 
Pollux — literally,  Dioscuri.  These  were 
idol  deities  in  heathen  mythology — the 
sons  of  Jupiter  and  Leda_and  they  were 
worshiped  as  being  the  tutelary  dei- 
ties of  mainners.  The  heathen  sailors 
prayed  commonly  to  them  as  presiding 
over  the  deep,  and  as  deliverers  from 
the  storms  of  the  sea.  This  is  mention- 
ed, as  we  would  give  the  «ame  of  a 
ship  to  distinguish  it  from  any  other, 
and  as  keeping  in  mind  the  heathen- 
ism which  boasted  of  other  gods  than 
the  only  true  God,  To  such  (Gentiles) 
l*aul  was  the  Apostle.  The  Maltese, 
are  of  Punic  descent,  and  speak  a  lan- 
guage which  is  a  corrupt  Arabic.  In 
traveling  through  the  Holy  land,  we 
employed  a  Maltese  Dragoman,  Vin- 
cenzo  Belluti,  who  was  entirely  famil- 
iar with  the  spoken  Arabic,  and  was 
©ue  of  the  best  in  his  profession. — This 


ship  wintered  at  the  chief  harbor  of 
Valetta,  which  is  still  the  port  of  the 
island.  We  landed  there  from  a  French 
steamer,  Feb.  28th. 

12.  And  landing  at  Syracuse.  This 
city,  the  ancient  capital  of  Sicily,  was 
a  place  of  great  beauty,  wealth  and 
population,  about  a  day's  sail — some 
eighty  miles — from  Valetta  (Malta)  on 
the  east  coast.  Its  ruins  are  found 
near  the  modem  Saragossa — a  corrup- 
tion of  the  name.  ^  We  tarried  (staid 
over)  three  days — perhaps  for  trade,  or 
for  a  favoring  wind. 

18.  And — lit.,  whence  having  come 
about  (out  of  a  straight  course,  either 
following  the  bend  of  the  coast  or  tack- 
ing about  for  the  wind,  or  by  a  circuit- 
ous sweep,  as  the  term  intimates,)  we 
came  to  (landed  at)  Rhegium.  It  is 
now  called  Reggio,  at  the  mouth  of  the 
Straits  of  Messina,  on  the  coast  of  Italy, 
nearly  opposite  the  city  of  Messina. 
We  touched  at  this  point  on  the  pas" 
sage  from  Naples  to  Malta,  by  the  same 
route,  at  the  same  season  of  the  year, 
within  a  few  days  of  the  same  time,  aa 
is  commonly  calculated.  The  sea  was 
smooth  and  calm  during  the  entire 
passage.  We  were  less  than  a  day 
making  the  distance  in  a  very  slow 
French  steamer.  *^  And  after  one  day ^ 
(during  which  they  tarried  at  Reggio 
for  a  fair  wind, )  the  south  loind  blew — 
the  most  favorable  wind  for  carrying 
them  through  the  straits) — ive  came  on 
the  second  daij — (the  ordinal  used  adver- 
bially)— to  Puteoli — now  called  Puzzeoli. 
This  city  is  one  hundred  and  eighty 
miles  distant  from  Reggio,  and  seven 
miles  soutli-west  from  Naples.  It  re- 
quired a  little  more  than  a  day,  and 
Luke  uses  a  peculiar  term  to  signify 
that  it  was  on  the  second  day  out  from 
Pi.eggio  that  they  arrived.  This  was  the 
chief  Italian  harbor  for  Egyptian  ves- 
sels, and  was  situated  on  the  beautiful 


A  D.  61.] 


CHAP.  XXVIII. 


421 


14  Where  we  found  brethren,  and  were  desired  to  tarry  with  them 
seven  days  :  and  so  we  went  toward  Rome. 

15  And  from  thence,  when  the  brethren  heard  of  us,  they  came  to 
meet  us  as  far  as  Appii  Forum,  and  The  Three  Taverns  :  whom  when 
Paul  saw,  he  thanked  God,  and  took  courage. 


bay  of  Naples.  The  city  stood  on  a 
narrow  promontory  of  rock,  and  op- 
posite it  was  Baioe,  the  place  of  Ne- 
ro's hot-baths.  Puteoli  was  the  great 
and  populous  thoroughfare  between 
Rome  and  foreign  parts,  and  was  the 
great  emporium,  for  the  corn-ships  of 
Alexandria.  We  saw  the  remains  of 
the  celebrated  mole  which  was  built 
into  the  sea  at  the  entrance  of  this 
bay.  At  these  docks  the  vessels  dis- 
charged their  cargoes.  Thirteen  of 
the  piers  still  remain,  and  we  could 
easily  imagine  the  arrival  there  of  "the 
Castor  and  Pollux,"  and  the  landing 
of  the  great  Apostle  to  the  Gentiles, 
on  his  way  to  the  ancient  seat  of 
heathenism  at  Rome.  The  cargoes  here 
discharged  for  the  imperial  city,  were 
either  transferred  to  smaller  vessels  to 
be  carried  up  the  Tiber,  or  were  trans- 
ported by  land.  We  saw  also  the  re- 
mains of  a  great  amphitheatre,  the 
ruins  of  columns,  cornices  and  capi- 
tals of  marble  lying  broken  around — 
the  ruins  of  heathen  temples,  as  of 
Neptune,  &c.  That  of  Jupiter  Serapis 
has  the  stone  floor  in  good  preserva- 
tion, with  the  altar  in  the  midst,  and 
vessels  for  the  blood  of  the  animals,  and 
baths  for  the  heathen  priests.  And 
these  were  there  when  Paul  landed. 

14.  Where  having  found  brethren,  we 
were  solicited  to  stay  over  ivith  them  seven 
days.  This  populous  port  and  com- 
mercial mart  had  attracted  Jews  of  the 
dispersion,  and  a  community  of  Chris- 
tians had  been  formed  here,  perhaps 
by  agencies  from  Rome,  where  a  Chris- 
tian Church  was  probably  gathered  by 
converts  from  the  first  Christian  Pen- 
tecost, (ch.  2:  10.)  As  the  centurion 
and  his  prisoners  were  no  longer  de- 
pendent on  the  sailing  of  a  ship,  but 
had  now  only  the  land  journey  to  Rome 
remaining,  he  yielded  to  Paul  and  his 
attendants  the  privilege  of  tarrying 
w78r  for  a  Fsek.     Thus  they  spent  a 

as 


Sabbath  with  the  Christians  there,  and 
the  mention  of  "seven  days"  would 
seem  to  refer  to  this  as  the  object  they 
had  in  remaining  this  period  of  time. 
Thus  obligingly  did  the  centurion  treat 
Paul,  and  no  wonder,  after  all  he  had 
seen  of  him  from  the  first.  ^  And  so — • 
thus — by  this  route — by  these  stepa 
and  with  these  delays — we  came  unto 
Rome,  for  which  we  had  long  before 
set  out. 

15.  And  from  thence  (from  Rome,  as 
we  were  going  toward  it,)  the  brethreny 
(Christians  of  Rome,)  having  heard  the 
things  concerning  us,  came  out  to  meet  us 
— (literally,  to  us  for  a  meeting) — as  far 
as  Appii  Forum  and  The  Three  Taverns. 
Paul  had  already  written  a  most  im- 
portant letter  to  the  Christians  at 
Rome,  and  no  wonder  that  they  cnmo 
out  to  salute  and  escort  him.  From 
Puteoli,  Paul  and  his  company  would 
go  to  Capua,  about  twelve  miles,  and 
there  taking  the  celebrated  Appian 
Way,  they  would  have  one  ^.undred 
and  twenty-five  miles  to  travel  to 
Rome.  The  Apostle  had  now  already 
seen  some  of  the  splendid  temples  of 
classic  heathenism  which  were  scat- 
tered so  thickly  on  this  Italian  soil.  He 
is  now  in  the  vicinity  of  the  Acherusia 
of  the  poets  —  the  river  Styx  — ■ 
the  Elysian  fields  —  the  cave  of  the 
Cumsean  Sybil  —  temples  of  Diana, 
Mercury,  Venus,  Jupiter,  and  baths 
and  prisons  of  Nero,  &c.  We  set  out 
from  Rome  by  this  same  Appian  Way, 
Feb.  6t.h,  and  crossing  the  Campagna, 
stopped  for  the  night  at  Cisterna,  which 
is  regarded  by  some  as  the  ancient 
Appit  Forum,  and  by  others  as  The  Three 
Taverns,  or  very  near  to  it,  on  the  edge 
of  the  Pontine  Marshes.  It  is  about 
forty  miles  from  Ptome.  We  took  a 
late  breakfast  about  noon  at  Albana, 
(ancient  Alba  Longa,)  where  the  beau- 
tiful lake  of  Alban  is  seen  from  the 
summit.     \  The  Three  Taverns.     Thia 


422 


THE  ACTS  OF  THE  APOSTLES. 


[A.  H.  81, 


16  And  when  we  came  to  Kome,  the  centurion  delivered 
27° 3"/^^*' ^""^  the  prisoners  to  the  captain  of  the  guard  :  but  ^Paul  waa 
suffered  to  dwell  by  himself  with  a  soldier  that  kept  him. 
17  And  it  came  to  pass,  that  after  three  days  Paul  called  the 
chief  of  the  Jews  together  :  and  when  they  were  come 
together,  he  said  unto  them,  Men  and  brethren,  Uhough  I 
have  committed  nothing  against  the  people,  or  customs  of 
our  fathers,  yet  ^  was  I  delivered  prisoner  froni  Jerusalem 
into  the  hands  of  the  Romans. 


ch.  24:  12,13, 
Itnd  25:8. 


Wrts  about  thirty  miles  from  Rome, 
and  a  well  know  stopping  place  on  the 
Appian  Way.  Some  of  the  brethren 
met  Paul  at  this  point.  We  saw  the 
canal  which  ran  from  near  Terracina 
(a  few  miles  below  Cisterna,)  to  Rome, 
and  by  which  possibly  the  Apostle  may 
have  traveled  the  remainder  of  the 
route.  Tf  Whom  (the  Christian  breth- 
ren,) Paul  seeing,  having  thanked  God, 
he  took  courage.  The  promptness  with 
"which  they  had  hastened  at  the  first 
news  of  his  arrival  at  Puteoli,  to  meet 
him  on  the  road,  was  very  cheering. 
Here  already  he  sees  face  to  face  these 
brethren  in  Christ  from  a  Church  at 
the  world's  metropolis,  which  had 
been  planted  by  no  Apostle,  but  by 
Christian  converts.  Here  already  he 
beheld  the  success  of  the  Gospel  at 
Rome,  as  an  earnest  of  his  greater  in- 
gatherings. And  it  was  the  refresh- 
ment of  Christian  fellowship  and  the 
communion  of  saints,  which  to  a  pris- 
oner for  Christ,  on  his  way  to  the 
cruel  Nero,  would  be  most  encourag- 
ing. Thus  God  provides  for  his  faith- 
ful servants  courage  in  danger,  and 
consolation  in  trouble — raises  up  for 
them  earnest  friends  among  strangers 
Bad  in  the  midst  of  powerful  foes. 

16.  And  when  we  came  unto  Rome. 
Paul  has  now  at  length  arrived  at  his 
destination.  He  has  trodden  foot  at 
length  upon  the  street  of  the  imperial 
city,  whither  he  had  longed  to  go,  (ch. 
19:  21,)  and  whitber  it  had  been  as- 
sured to  him  by  the  Loi*d  Jesus  Him- 
self, that  he  should  preach  the  Gospel, 
even  though  in  chains.  Here  at  length 
he  is,  by  the  good  providence  of  God ; 
taking  courage,  as  he  always  did.  from 
tke  presence  and  fellowship  of  Chris- 


tians. ^  The  centurion — who  had  been 
charged  with  these  prisoners  to  take 
them  to  Rome — delivered  them  to  the 
commander  of  the  camp,  where  the  Pre- 
torian  guard  were  quartered — the  Em- 
peror's body-guard.  It  was  the  busi- 
ness of  this  head  officer  to  receive  such 
prisoners  as  were  brought  in  from  the 
provinces.  There  were  usually  two  of 
these  chief  officers,  but  at  this  time 
there  was  but  one,  and  he  was  Burrhua^ 
the  preceptor  of  Nero.  It  is  known 
that  he  held  office  until  A.  D.  62  from 
51  ;  and  it  is  generally  agreed  that 
Paul  arrived  at  Rome  about  A.  D.  61. 
Seneca  was  the  chief  in  the  State  de- 
partment. Special  favor  was  shown 
Paul,  possibly  by  the  representations 
of  the  centurion  on  delivering  him  up, 
possibly  by  the  terms  of  Festus'  letter, 
^  But  to  Paul  it  was  permitted  to  dwell  by 
himself — not  confined  with  other  prison- 
ers— only  with  the  soldier  guarding  him. 
He  was  allowed  to  dwell  in  his  own 
hired  house,  only  kept  under  guard  by 
a  soldier,  to  whom  he  was  fastened  by 
a  chain,  (vs.  30.)  First  of  all,  how- 
ever, he  went  to  the  house  of  a  friend 
in  exercise  of  this  liberty,  (vs.  23.) 

17.  A7id  it  came  to  pass,  after  three 
days,  that  Paul  called  together  those  who 
were  chief  men  of  the  Jews.  His  first 
appeal  was  to  his  own  countrymen,  in 
accordance  with  his  letter  to  the  Ro- 
mans, chs.  10,  11.  This  was  only 
what  he  had  given  the  Christians  to 
expect,  and  these  chiefs  of  the  Jews 
were  the  elders,  or  rulers  in  the  syna- 
gogues, who  were  not  converted  to 
Christ.  It  was  on  Jewish  questions 
that  Paul  would  be  judged,  for  on  these 
grounds  he  had  been  accused  by  the 
Jerusalem   Jews.     Luke   records  thil 


S    D.  60.] 


CHAP.  XXYIIL 


428 


18  Who,  'when  they  had  examined  me,  would  have  let  24!'io'ani25"* 
me  go,  because  there  was  no  cause  of  death  in  me.  8.  aad^6:a. 

19  But  when  the  Jews  spake  against  it,  "^I  was  con- ""=^-^'-"- 
strained  to  appeal  unto  Csesar^  not  that  I  had  ought  to 
accuse  my  nation  of.  fi»ch.  26:c,7. 

20  For  this  cause  therefore  have  I  called  for  you,  to  see  ^ph.  f:V^^and 
you,  and  to  speak  with  yoii :  because  that  °for  the  hope  of  2Tim.°f:U^ 
Israel  I  am  bound  with  "this  chain.  phu.^io^lia. 


interview  not  as  if  it  were  the  first 
thing  which  Paul  did,  but  as  the  first 
public  step  which  he  took  in  reference 
to  his  trial  and  vindication.  The  Jews, 
though  banished  from  Rome  by  the 
edict  of  Claudius,  had  returned  under 
Nero,  though  in  some  fear,  as  the 
edict  had  not  been  repealed.  \  Lit- 
erally, i/e/z,  brethren,  I  having  done 
(though  I  had  done)  nothing  contrary 
10  the  (covenant)  people,  (the  Jewish 
nation  or  Church,)  or  to  the  paternal 
(ancestral)  customs,  (institutions,)  / 
was  given  tip  a  prisoner  from  Jerusa- 
lem into  the  hands  of  the  Romans.  Paul 
had  ail  along  maintained  that  his  was 
the  only  true  idea  of  the  Jewish  insti- 
tutions, (the  ceremonial  law,  &c.,)  and 
that  his  was  the  only  proper  observance 
of  the  paternal  religion,  to  regard  that 
old  dispensation  as  preparatory,  and 
as  consummated  and  fulfilled  in  the 
Christian  system.  Paul's  statement 
here  is  mild,  omitting  to  mention  that 
the  Romans  took  him  out  of  the  hands 
of  the  Jews,  ch.  21 :  31,  32.  The  malice 
of  the  Jews  resulted  in  his  passing  into 
the  hands  of  the  Romans,  and  they  had 
delivered  him  up  to  the  Romans,  Fe- 
lix and  Festus,  in  so  far  as  they  had 
prosecuted  his  case  before  the  tribu- 
nal of  the  Roman  governors. 

18.  Who — the  reference  here  is  to 
the  trial  before  Festus  and  his  court — 
having  examined  me  (in  a  formal  judi- 
cial trial  of  the  case,)  icere  willing  to 
let  me  go,  (see  ch.  25  :  8,)  because  no 
legal  ground  of  death-sentence  was  (found) 
in  me.  This  was  confessed  by  them 
all— by  Lysias,  (ch.  23  :  29,)— by  Felix, 
(ch.  24  :  23,  26,)— bv  Festus,  (ch.  25  : 
7,  9,  12,  18,  19,20,  25,)andbyAgrip- 
pa,  (ch.  26  :  32.)  It  was  apparent 
Uiroughout  that  it  was  only  the  per- 


secuting malice  of  the  Jews  which  pre- 
vented his  being  set  free.  Felix  and 
Festus  were  willing  to  do  the  Jews  a 
pleasure,  and  therefore  kept  him  bound, 
(ch.  24  :  27.) 

19.  Here  it  appears  that  the  imme- 
diate occasion  for  Paul's  appealing  to 
Caesar,  was  the  opposition  which  the 
Jews  made  to  his  proposed  release. 
This  would  seem  to  throw  some  light 
upon  Festus'  conduct  in  suggesting  a 
trial  before  him  at  Jerusalem.  The 
pressure  of  the  Jews — (lit.,  contradict' 
ing  the  grounds  of  his  release, )  and  his 
politic  desire  to  please  them,  led  him 
to  make  so  base  a  proposal  to  the  pris- 
oner, at  the  very  mention  of  which 
Paul  was  constrained  [compelled)  to  ap- 
peal unto  Ccesar,  as  the  only  course  for 
avoiding  so  ruinous  a  measure.  But 
lest  he  may  here  be  misunderstood,  he 
adds — not  as  having  any  thing  to  charge 
against  my  nation,  (in  this  appeal, )  only 
as  seeking  to  protect  myself  against 
such  certain  and  base  destruction.  He 
still  puts  forward  his  interest  in  the 
Jewish  nation,  and  claims  membership 
and  fellowship  in  the  family  of  Abra- 
ham, against  the  false  accusation  of 
those  who  said  that  he  had  apostatized 
from  the  Jewish  Church.  And  he 
wishes  it  therefore  to  be  understood, 
that  he  is  at  the  bar  of  Caesar  not  as  a 
complainant  against  the  Jewish  people, 
but  simply  on  the  defensive — as  falsely 
accused  by  the  Jews,  though  acquitted 
by  every  Roman  tribunal.  Thus  far 
he  wishes  to  set  himself  right  before 
the  Jews  at  Rome,  as  his  case  was 
soon  to  come  up. 

20.  For  this  cause.  This  does  not 
mean  "  on  this  account,"  with  a  ref- 
erence to  what  immediately  precedes 
The  phrase  means,   On  accc  unt  of  thit 


424 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  61 


21  And  they  said  unto  him,  We  neither  received  letters  out  of 
Judea  concerning  thee,  neither  any  of  the  brethren  that  came  shewed 
or  spake  any  harm  of  thee. 


legal  accusation  —  (the  same  term  as 
used  vs.  18;  13  :  28;  22  :  24  ;  25  : 
18,  27  ;  Joha  18  :  38,)  and  refers  to 
what  immediately  follows — the  charge 
upon  which  he  is  prosecuted  and  ap- 
peals— which  he  calls  ''the  hope  of  Is- 
rael.'" He  wished  to  have  them  un- 
derstand the  real  ground  upon  which 
he  is  accused,  and  in  order  to  inform 
them  of  the  precise  accusation  and  ex- 
plain it  to  them,  he  says,  I  have  called 
for  you,  therefore,  (invited,  or  invoked 
you — as  if  he  would  say,  to  take  my 
side, )  for,  for  the  sake  of  the  hope  of  Is- 
rael (the  hope  of  a  Messiah,  attested  in 
the  case  of  Jesus  Christ,  by  His  resur- 
rection,) I  am  bound  (compassed)  with 
this  chain.  This  he  has  insisted  on 
from  the  beginning,  and  he  would  have 
these  Jews  of  Rome  understand  his 
position,  that  the  doctrine  he  has  pro- 
posed and  preached  is  nothing  more 
nor  less  than  the  ancient  Jewish  hope 
of  a  Messiah,  as  made  good  in  the  case 
of  Jesus  of  Nazareth  by  the  fact  of  His 
resurrection  from  the  dead — that  this 
is  the  Jewish  Scripture,  as  he  set 
forth  in  the  opening  of  his  Epistle  to 
the  Romans,  declaring  himself  to  be  "an 
Apostle  separated  unto  the  Gospel  of 
God,  which  lie  had  promised  afore  by 
His  Prophets  in  the  Holy  Scriptures — 
concerning  his  Son,  Jesus  Christ  our 
Lord,  which  was  jnade  of  the  seed  of  Da- 
vid accordinj  to  the  flesh — and  declared 
to  be  the  Son-of  God  with  power  accord- 
ing to  the  Spirit  of  holiness  by  the  resur- 
rection from  the  dead!  Rom.  1  :  24. 
Hence,  of  course,  he  claimed  to  be  a 
Jew  in  the  truest  sense,  and  would  so 
appeal  to  them  that  so  far  from  being 
an  apostate,  he  was  an  earnest  advo- 
cate of  his  ancestral  faith  and  institu- 
tions. From  this  point  we  look  back 
upon  the  various  defenses  made  by  the 
Apostle  from  the  beginning,  and  we 
Bee  how,  in  ch.  13  :  32,  33,  Paul  in  his 
First  Discourse  uttered  the  same 
doctrine  in  vindication  of  the  Christian 
system  before  the  Jewish  synagogue, 
«t  Aatioch,  in  Pisidia.     He  shows  that 


this  is  the  |'glad  tidings,"  and  that 
the  hope  of  Israel  is  the  essence  of  thi 
Gospel.  "  How  that  the  promise  which 
was  made  unto  the  fathers,  God  hath 
fulfilled  the  same  unto  us  their  chil- 
dren, in  that  he  hath  raised  up  Jesua 
again.  As  it  is  also  written  in  the 
second  Psalm:  Thou  art  my  Son,  this 
day  have  I  begotten  thee.  And  as 
concerning  that  he  raised  Him  up  from 
the  dead,  now  no  more  to  return  to 
corruption,  Pie  said  on  this  wise:  I 
will  give  you  the  sure  mercies  of  Da- 
vid." And  the  Apostle  cites  two  noted 
passages  in  the  Psalms  as  being  pro- 
phetic of  this  great  event,  Ps.  2:7; 
16 :  10.  Thus  already,  at  the  outset 
of  his  ministry,  he  gave  the  clew  to 
all  his  subsequent  defenses.  And  the 
Risen  Jesus  is  in  his  view  the  Mes- 
siah of  the  Old  Testament  Scriptures. 
And  He  is  "the  hope  of  Israel." 
And  the  resurrection,  as  illustrated  and 
instanced  in  the  case  of  this  Jesua 
Christ  of  Nazareth,  involves  the  resur- 
rection of  God's  people :  all  true  believ- 
ers— the  true  Israel — being  the  mem- 
bers of  the  body  of  which  Christ  is  the 
Head ;  and  of  course  the  Head  be- 
ing risen,  carries  along  after  it  thb 
members  also.     See  ch.  23  :  6;  24:  15  ; 

26  :  6,  7.  "  Because  I  live,  saith  Christ, 
ye  shall  live  also."  He  is  our  risen 
High  Priest  according  to  the  power  of 
an  endless  life.  Heb.  7:16,  17,  24, 
25.  So  to  the  Athenians  he  preached 
Jesus  and  the  PtEsuRRECTioN. 

21.  We  neither  received  letters — wri- 
tings— as  epistles  or  documents  of  any 
kind.  Nothing  had  been  communica- 
ted to  these  Jews  at  Rome  by  the  Jews 
of  Judea  concerning  Paul.  Of  course 
they  could  not  have  foreseen  the  suddeq 
turn  given  to  the  affair  by  Paul's  ap- 
peal to  Cissar,  which  would  carry  him 
to  Rome ;  and  since  that  time  they 
could  not  have  had  opportunity  to  send 
the  information,  as  Paul  had  taken  the 
first  coaveyance  to  Rome,  nh.  26:  32  ; 

27  :  1,  9.  Eusebius  states,  on  the  au- 
thozity  of  ^ncieut  histories,  that  befor* 


A.  D.  Gl.] 


CHAP.  XXVIII. 


426 


22  But  we  desire  to  hear  of  thee  what  thou  Ihinkest : 

for  as  concerning  this  sect,  we  know  that  every  where  ^it  ^^^"4^5,'u!* 
is  spoken  against.  iifaiTu/^' 

23  And  when  they  had  appointed  him  a  day,  there  came 

many  to  him  into  his  lodging ;  ^ to  whom  he  expounded  Ihlui^^ahi-. 
and  testified  the  kingdom  of  God,  persuading  them  con-  ®- 
cerning  Jesus,  'both  out  of  the  law  of  Moses,  and  out  of  g.^^! *"" *''* "^ * 
the  prophets,  from  morning  till  evening. 

I  drim  at  Jerusalem  against  it.     Yet  as 
this  prisoner  had  come  from  the  Holy 
Land,  accused  by  that  highest  court  of 
i  Israel,   these  Jews   of    the  dispersion 
i  would  feel  great  curiosity  and  strong 
<  desire  to  hear  from  him  his  own  state- 
I  ment.     They  may  have  concealed  their 
enmity  to  the  Christian  system,  from 
a  fear  of  being  embroiled  in  the  dis- 
pute ;    especially  as  the  State  oflScers 
having  the  Christian  prisoner  in  charge, 
were  plainly  treating  him  with  favor ; 
and  the  Jews  as  a  dispersed  people  had 
every  reason  to  fear  the  odium  of  the 
State. 

23.  This  civility,  in  response  to  Paul's 
general  statement,  led  to  a  definite  ap- 
pointment for  a  hearing  such  as  he 
sought.  ^  And  havinff  appointed  (arran- 
ged) a  day  to  him,  there  came  to  him  unto 
his  lodging  (the  term  implies  a  place  of 
hospitality  where  he  was  entertained 
as  a  guest,  vs  16,  perhaps  the  house 
of  Aquila  and  Priscilla,  see  Rom.  16  : 
3,  and  not  the  same  with  the  hired 
house,  vs.  39,)  many  [very  many)  to 
ivhom  he  set  forth,  (expounded,)  testify 
ing  the  kingdom  of  God.  This  is  the 
grand  leading  topic  with  which  this 
History  of  the  Acts  started.  Our 
Blessed  Lord  had  all  along  instructed 
His  disciples  in  regard  to  the  true  na- 
ture of  THE  KINGDOM,  and  had  set  it 
forth  (expounded)  in  various  para- 
bles and  by  explanatory  discourses. 
[Seethe  Evangelists,  throughout.)  An'l 
during  the  forty  days  interval  between 
His  resurrection  and  ascension.  He  still 
spake  to  them  of  the  things  pertaining 
to  the  kingdom  of  God,  (ch.  1  :  3.) 
And  just  before  He  was  taken  up.  He 
answered  their  particular  inquiry  about 
the  time  for  the  restoration  of  the 
kingdom,  as  predicted  in  the  Scrip 
tures,  (ch.  1:6.)    So  spake  Stephen,  ck 


Paul  arrived  at  Rome  the  Sanhedrim 
at  Jerusalem  sent  circular  letters  to 
the  Jews  in  all  parts  of  the  world,  in- 
veighing against  the  doctrines  of  Christ. 
But  they  had  found  no  occasion  to  send 
any  warnings  against  Paul  himself,  as 
there  was  no  likelihood  of  his  being  at 
Rome  until  his  sudden  and  unlooked- 
for  appeal.  ^  Neither  has  any  one  of 
the  brethren  coming  ( arriving)  shoicn 
(from  others)  or  spoken  (of  himself) 
anything  evil  concerning  thee.  No  mes- 
senger had  come  with  such  reports. 
Paul,  therefore,  had  now  given  them 
the  first  account  of  the  charges  brought 
against  him  at  Jerusalem,  unless  as 
some  think,  these  Jews  dissembled,  be- 
cause they  saw  that  Paul  was  favora- 
bly regarded  by  the  oflficers  of  State. 

22.  But — though  there  had  come  to 
them  no  written  reports  about  Paul,  nor 
any  special  messengers,  in  the  case, 
they  had  heard  about  this  doctrine  by 
circular  letters,  as  above  mentioned,  and 
they  add — we  desire — literally,  loe  think 
it  right  (due  to  ourselves,  or  worth  while, 
ch.  15  :  38.)  to  hear  from  thee  what  things 
thou  mindest,  (your  creed  and  princi- 
ples as  to  doctrine  and  duty, )  for,  con- 
cerning this  sect,  indeed,  it  is  knoivn  to 
us  that  everywhere  it  is  spoken  against. 
It  would  seem  that  these  Jews  at  Rome 
must  have  known  of  Christianity  from 
the  Church  already  established  in  that 
city,  perhaps  now  nearly  thirty  years 
old,  since  the  first  Christian  Pente- 
cost, Paul  had  addressed  to  that  Church 
his  great  "Epistle  to  the  Romans."' 
These  Jews,  therefore,  probably  knew 
more  than  they  say  in  their  reply  to  the 
Apostle.  Their  language,  however,  is 
cautious,  not  necessarily  dissembling. 
They  knew  ho^r  the  Christian  system 
was  regarded  in  the  great  metropolis, 
▲ud  they  had  heard  from  the  Sauhe- 
36* 


ae 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  61 


n,4':!ild*i9?9!       ^4  And  ■  some  believed  the  things  which  were  spoken, 
and  some  believed  not. 
25  And  when  thej  agreed  not  among  themselves,  they  departed; 
after  that  Paul  had  spoken  one  word,  Well  spake  the  Holy  Ghost  by 
Esaias  the  prophet  unto  our  fathers, 


7,  and  Philip,  ch.  8:12.— And  this 
was  Paul's  topic  to  the  last,  (14:  22  ; 
19  :  8  ;  vs.  31.)  On  this  vital  topic  the 
(unbelieving)  Jews  were  hostile  to  the 
Christian  system.  The  Messiahship 
of  Jesus  and  the  fulfillment  of  their 
Scriptures  in  Him  and  His  kingdom, 
they  could  not  receive.  This,  there- 
fore, was  the  burden  of  Paul's  labors — 
Persuading  them,  too,  the  things  concern- 
ing Jesus — speaking  of  His  life,  death, 
resurrection  and  ascension — of  His 
teachings  and  miracles — in  order  to 
prove  to  them  that  He  was  the  Mes- 
siah predicted  by  their  Prophets,  and 
typified  in  their  ceremonial  institutions. 
This  was  still,  as  ever,  his  mode  of 
Dersuading  the  Jews.  This  same  course 
of  reasoning  he  had  adopted  in  the 
synagogues  from  the  beginning,  ch.  3  : 
18,  21,24;  10:  43;  13  :  27 ;  19:8; 
24  :  14 ;  26  :  22,  27.  f  From  the  law. 
So  far  from  "  teaching  against  the  law, 
or  speaking  against  Moses,"  as  had 
been  charged,  (ch.  21  :  28,)  he  under- 
took to  show,  from  all  the  Mosaic  insti- 
tutions, that  Jesus  was  the  Christ. 
Fro?n  the  Prophets  he  also  showed  that 
Jesus  was  the  one  who  was  to  come, 
and  that  their  predictions  of  the  Mes- 
siah had  been  fulfilled  in  Him,  ch.  13  : 
22  ;  26  :  6.  This  he  did  from  morning 
— lit.,  from  early  in  the  morning  until 
evening — that  is,  throughout  the  day 
that  was  appointed  for  him.  See  vss. 
80,  31. 

24.  The  result  of  Paul's  expound- 
ing and  testifying  of  Christ  to  the  Jews 
was  the  same  as  he  had  often  found  it, 
and  the  same  as  is  still  found  among 
the  Gentil-es.  Lit.,  Some  were  persua- 
ded by  the  things  spoken,  (the  arguments 
and  proofs  brought  forward  from  the 
Scriptures,  as  already  stated,)  and 
some  believed  7iot.  This  does  not  imply 
that  these  Jews  had  never  before  heard 
the  ^Gospel  arguments.  For  it  con- 
Btiiutly  occuri  thus  among  those  who 


have  always  sat  under  the  Gospel 
message — that  some  believe  and  some 
believe  not.  In  this  vital  matter,  too, 
parents  and  children,  husbands  and 
wives,  brothers  and  sisters,  are  sep- 
arated. And  they  will  be  separated 
at  the  last  day,  and  in  eternity. 

25.  And — literally,  being  discordant 
among  themselves,  on  account  of  the 
diflFerent  reception  of  the  message  jusi 
noticed — probably  expressing  their  di- 
versity of  sentiment  and  feeling  in  an 
open  discussion — the  unbelievers  being 
in  the  majority — they  departed  —  lit., 
were  dismissed,  (the  assembly  was  ad- 
journed,)—yawZ  having  said  one  ivord, 
(one  utterance,)  as  they  were  about  to 
leave.  Just  as  the  assembly  was 
about  breaking  up,  Paul  uttered  one 
last,  parting,  warning  word.  He  would 
apply  to  them  in  all  faithfulness,  out  of 
their  own  Scriptures,  this  solemn,  aw- 
ful passage — if,  peradventure  yet  they 
might  be  moved  to  consider  and  turn 
to  God.  ^  Well  said,  {aptly,  appropri- 
ately,) in  application  to  your  case,  and 
as  prophetic  also  of  your  rejection  of 
the  Gospel  message.  Tf  Unto  our  fath- 
ers. Here  the  Apostle,  still  claiming 
to  be  a  Jew,  and  a  descendant  of  their 
boasted  fathers,  applies  it  most  point- 
edly to  the  unbelievers,  showing  their 
very  unbelief  to  be  their  curse  and 
ruin.  Some  editions  read,  on  good 
authority,  your  fathers,  and  in  such 
case  Paul  would  seem  to  mean  that 
they  were  the  true  sons  of  the  unbe- 
lieving ancestors  to  whom  Isaiah  spoke 
these  words.  Isa.  6  :  9,  10.  It  is  de- 
clared to  be  the  language  of  the  Holy 
Ghost.  The  language  is  also  cited  by 
our  Lord,  (Matt.  13  :  13,  14,)  and  ap- 
plied to  the  unbelieving  Jews  of  His 
time,  who  understood  not  the  mysteriea 
of  the  kingdom  of  heaven.  It  was  spoken 
to  Isaiah  in  a  broad,  prophetic  applica^ 
tion  to  all  ages.     See  John  12  :  40. 


A.  D.  61.] 


CHAP.  XXVIII. 


427 


26  Sayinc 


Go  unto  this  people,  and  say,  Haaring  ye  jef*5^2i.' 


shall  hear,  and  shall  not  understand;  and  seeing  ye  shall  Matt^/iV-H  la. 
see,  and  not  perceive  :  Lukesiio]' 

27  For  the  heart  of  this  people  is  waxed  gross,  and  their  iom.Wr's. 
ears  are  dull  of  hearing,  and  their  eyes  have  they  closed; 
lest  they  should  see  with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  and  should  be  converted,  and  I  should 
heal  them. 


2G.  Saying.  This  was  in  the  com- 
mission given  to  the  Prophet  Isaiah  by 
Jehovah,  (the  Holy  Ghost,)  wherein  he 
was  charged  to  go  to  unbelieving  Is- 
rael and  preach,  with  an  assurance  be- 
forehand that  his  preaching  should  be 
of  no  saving  effect.  Because  his  work 
should  result  in  making  the  heart  of 
the  people  fat,  he  is  instructed  to  go 
and  do  that  which  should  be  the  pain- 
ful result  of  his  work.  Even  though 
they  should  reject  the  message,  still  he 
had  a  work  to  do  for  Christ,  even 
though  it  should  prove  to  be  a  means 
of  judicial  hardening  and  blinding,  as 
regards  the  people.  Paul  applies  this 
discoui-agiog  language  in  the  commis- 
sion of  Isaiah  to  his  own  commission 
as  concerns  the  Jews  of  his  day,  and 
of  that  metropolitan  city.  ^  Say — 
hearing.  So  does  he  now  say  to  these 
Jewish  rejecters  of  the  Messiah.  Lit., 
In  hearing  ye  shall  hear,  and  shall  not  at 
all  (not  by  any  means, )  understand.  All 
their  hearing,  as  it  turns  out  indeed, 
resulted  in  no  true  spiritual  under- 
standing. Tf  And  seeing,  ye  shall  see 
and  not  perceive.  He  would  have  them 
know  that  this  result  was  also  pre- 
dicted in  their  own  Scriptures,  and  was 
most  strikingly  fulfilled  in  them,  as 
it  was  in  their  unbelieving  fathers 
whom  the  Evangelical  Prophet  ad- 
dressed. Isaiah  was  that  Prophet 
whose  commission  it  was  most  special- 
ly to  proclaim  to  the  Jews  the  Gospel 
times — the  extension  of  the  Church  to 
the  Gentiles — the  very  particulars  of 
the  transaction — the  removal  cf  cere- 
monial disabilities,  as  in  case  of  the 
Eunuch,  and  the  glorious  ingathering 
of  all  people  to  the  kingdom  of  the 
Messiah.  See  ch.  8,  Notes.  So  Stephen 
sites  Isaiah  (OG  :  1,)   in  regard  to  the 


transition  times,  ch.  7  :  48,  50.  See 
Isa.  chs.  52,  66.  Thus  it  often  comes 
to  pass  under  the  Gospel  that  a  faithful 
minister  of  Christ  finds  himself  only 
the  sorrowing  and  unwilling  instru- 
ment of  the  people's  hardening  and 
blinding. 

27.  For. — Here  it  is  not  so  much  the 
Apostle's  agency  that  is  contemplated 
as  it  is  that  of  the  people  themselves. 
In  the  original  passage  it  is  presented 
in  the  light  of  the  Prophet's  commis' 
sion,  so  unsuccessful,  as  though  his 
charge  had  been  to  make  the  heart  of 
the  people  fat.  Here  it  is  interpreted 
in  the  light  of  their  own  debased  con- 
dition. ^  The  heart  of  this  peopU 
("their  mind  and  conscience,")  is  fat- 
tened— [is  stupefied — so  carnal  as  if  fat 
had  gathered  over  all  their  sensibili- 
ties,) their  ears,  &c. — lit.,  u-ith  their 
ears  they  have  heard  heavily — with  dull- 
ness. This  shews  their  listlessness, 
and  the  stupor  under  which  they  have 
lost  their  hearing.  ^  And  their  eyes  they 
have  closed.  This  shows  their  active, 
positive  agency  in  the  matter.  ^  Lest 
at  any  time — such  condition  and  con- 
duct has  the  effect  to  px-event  all  hear- 
ing and  seeing  to  any  purpose.  It  is 
ascribed  to  their  own  action,  which  is 
such  as  to  reject  God's  gracious  opera- 
tion. ^  Lest  they  should  be  converted — 
lit.,  should  turn,  i.  e.,  "from  darkness 
unto  light,  and  from  the  power  of  Sa- 
tan unto  God,"  It  was  the  substance 
of  Paul's  commission  "to  the  people 
and  to  the  Gentiles,"  as  well  as  Isaiah's 
commission  to  the  ancient  Jews— ^o 
tur7i  them,  &c.;  to  preach  turning — re- 
pentance. See  ch.  26  :  16-18.  ^  And  I 
should  heal  them,  (i  e. )  "that  they 
may  receive  forgiveness  of  sins,  and 
inheritance   among    them    which   m« 


€28 


TIIE  ACTS  OF  THE  APOSTLES. 


[A.  D.  61. 


wMatt   21:41 

45. 

ch.  13:46,  47, 

sud  18:  G,  aud 

22;  Ll,  aud  26: 

17,  18. 

Bom.  ri:ll. 


28  Be  it  known  therefore  unto  you,  that  the  salvation 
of  God  is  sent  ""unto  the  Gentiles,  and  that  they  will 
hear  it. 

29  And  when  he  had  said  these  words,  the  Jews 
departed,  and  had  great  reasoning  among  themselves. 


sanctified  by  faith  that  is  in  me,"  ch. 
26  :  19,  20.  Sach  torgiveness,  inher- 
itance and  sanctification  as  God's  free 
gift,  received  through  faith  in  Christ 
imparted,  is  this  Divine  he.aling.  None 
other  can  worlc  this  healing.  It  is 
this  which  the  Gospel  of  Christ  pro- 
poses. And  they  who  reject  the  Gos- 
pel refuse  this  healing  of  the  soul. 

28.  Literally,  So  then — since  this  is 
your  case — be  it  known  unto  you.  The 
crisis  has  here  occurred,  (as  elsewhere 
all  along  his  ministry,)  in  which  the 
messengers  of  this  salvation  are  in- 
structed to  turn  away  from  the  Jews 
unto  the  Gentiles.  It  was  the  same 
with  the  Jews  at  Rome  as  it  was  with 
those  in  Asia  Minor,  (at  Antioch  in 
Pisidia,  ch.  13  :  38-46;  18  :  6.)  And 
now  Paul  formally  notifies  to  them  this 
Divine  arrangement,  not  as  a  notice  of 
final  abandonment,  but  as  "provoking 
them  to  jealousy  by  them  that  are  no 
people."  Paul  saw,  as  he  had  already 
written  in  the  Romans,  (11  :  11,)  that 
the  Divine  plan  contemplated  the  re- 
jection of  the  Jews  for  a  season,  upon 
their  rejection  of  the  Gospel  offer;  and 
then  the  ingathering  of  the  Gentiles 
was  to  prove  the  raighty  and  effective 
constraint  with  them  for  turning  to 
God.  (See  Rom.  ch  11.)  IT  That  to  the 
Gentiles  the  salvation  of  God  ivas  sent — 
lit.,  the  saning  (plan,  or  doctrine,)  with 
its  blessed  effects.  He  would  have 
them  understand  that  while  the  Gospel 
has  been  offered  first  to  the  Jews,  and 
they  have  all  along  rejected  it,  this  re- 
sult was  foreseen  and  provided  for 
from  the  beginning ;  and  that  the 
MYSTERY  HID  FROM  AGES  has  now  been 
revealed  unto  His  holy  Apostles,  and 
is  thus  in  course  of  operation,  "  that  the 
Gentil-es  should  be  fellow-heirs,  and  of 
the  same  body,  and  partakers  of  His 
promise  in  Christ  by  the  Gospel.^' 
(Ephes.  3:  G;  6  :  19;  2  :  15,  16;  1. 
Cor.  4:1;    Col.  1  :  26.     Gal.   3  ;  U, 


28,  29.  Thus  Paul  vindicates,  by  one 
last,  solemn  word,  his  commission  as 
an  Apostle  to  the  Gentiles.  Why 
should  the  Jews  complain,  for  they  had 
rejected  the  offer  ?  And  here  in  this 
Gentile  metropolis,  this  Apostle,  sent 
in  chains  at  the  instance  of  the  Jews 
of  Jerusalem,  announces  the  fact  pre- 
dicted in  their  Scriptures,  that  all  the 
ends  of  the  earth  shall  see  the  salvation 
of  our  God.  Isa.  62  :  10.  Already  oui 
Lord  had  indicated  this  in  his  visit  to 
the  woman  of  Samaria,  (John  ch.  4) — 
to  the  woman  of  Syrophenicia,  (Matt. 
16  :  22.) — These  are  Paul's  last  words, 
as  here  recorded.  This  is  the  burden 
of  his  Epistles,  to  announce  and  vindi- 
cate the  fellowship  of  the  mystery 
which,  from  the  beginning  of  the  world, 
hath  been  hid  in  God,  &c.  Especially 
this  is  the  great  theme  of  some  of 
those  Epistles  which  he  wrote  soon 
after  this  in  chains  at  Rome,  as  the 
prisoner  of  Jesus  Christ  for  the  Gen 
tiles.  Ephes.  3  ;  1-11  ;  Col.  1 :  25-29 
^  Also  they  ( these  very  ones, )  will 
hear  it,  as  the  Jews  did  not.  The 
Gentiles  will  accept  the  message  which 
the  Jews  reject.  So  it  had  been  indi- 
cated all  along  since  those  representa 
tive  cases  of  Paulus  and  Elymas,  at 
Paphos,  in  Cyprus.  The  Jew  scoffed 
while  the  Gentile  believed,  (ch.  13  :  6- 
8.)  So,  also,  it  had  been  predicted, 
Isa.  6:9;  69  :  20 ;  60  :  1-4.  And  thug 
he  had  written  to  the  Christian  Church 
at  Rome  —  of  '^  the  mystery  —  that 
blindness  in  part  is  happened  to  Israel 
UNTIL  the  fullness  of  the  Gentiks  be  come 
in.  And  so  all  Israel  shall  be  saved." 
Rom.  11  :  25,  26. 

29.  It  was  as  the  Jews  were  about 
to  aepart,  that  Paul  had  detained  them 
a  moment  by  speaking  his  closing  word 
of  admonition  from  their  Scriptures, 
(vs.  25. )  T[  And  he  having  spoken  these 
words,  the  Jews  departed,  (as  they  had 
already  risen  to  do,}  having  (holding) 


A.  D.  68.] 


CHAP.  XXVIII. 


429 


30  And  Paul  dwelt  two  whole  years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him, 

31  "^  Preaching  the  kingdom  of  God,  ^nd  teaching  those  Iphielil! 
things  which  concern  the  Lord  Jesus  Christ,  with  all  con- 
fidence, no  man  forbidding  him. 


viuch  discussion  among  themselves.  The 
believing  Jews  would  naturally  be  de- 
bating the  matter  with  the  unbelieving, 
and  these  latter  doubtless  disputing 
among  themselves  —  "as  persons  are 
wont  (saj's  Bengel,)  who  are  unable  to 
resist  the  truth." 

30.  Paul  has  now  discharged  his 
first  duty  to  his  brethren,  his  kinsmen 
according  to  the  flesh  ;  and  has  vindi- 
cated before  them  his  own  position  as 
the  Apostle  to  the  Gentiles,  in  which 
capacity  he  had  come  to  Rome  "as  an 
ambassador  in  bonds."  On  this  plat- 
form he  plants  himself  for  his  future 
ministry.  Not  turning  away  altogether 
from  the  Jews,  but  only  turning  from 
being  confined  to  them,  "to  preach 
among  the  Gentiles  the  unsearchable 
riehes  of  Christ."  (Eph.  3:8.)  The 
Metropolis  of  the  World  is  now  the  seat 
of  the  Apostle's  labors.  Meanwhile, 
Jerusalem  (the  seat  of  the  ancient  cov- 
enant) is  to  be  trodden  down  of  the 
gentiles  until  the  times  of  the  Gentiles 
be  fulfilled.  (Luke  21  :  24.)  The  his- 
torian has  now  completed  his  work, 
"which  was  to  trace  the  progress  of 
the  Christian  Church  from  its  founding 
at  Jerusalem,  and  its  spread  among 
the  Jews,  to  its  transition  from  the 
Jews  to  the  Gentiles,  and  to  show  how 
the  Apostles  were  to  be  witnesses  to 
Christ  unto  the  uttermost  parts  of  the 
earth,  (ch.  1:8.)  He  has  traced  the 
successive  steps  by  which  it  has  made 
its  way,  according  to  the  plan  and 
promise  of  Christ,  from  the  sacred  seat 
of  Judaism  to  the  proud  capital  of 
Heathenism,  the  seat  of  the  world's 
power  and  idolatry.  And  here  he  leaves 
the  Apostle  teaching  in  his  chains,  yet 
dwelling  in  his  own  hired  house  and 
unmolested  in  the  promulg^ttion  of  the 
Gospel,  f  And  Paul  remaiiud  a  whole 
two  years  (time)  in  his  own  (private) 
hired  {houM,  or  lodging — hired  at  his 
3^fn  expense  and  for  his  own  use,)  and 


received  (welcomed)  all  who  came  innnto 
him.  This  record  here  implies,  that  at 
the  time  of  Luke's  writing  this  was  ao 
longer  the  case.  We  infer  that  it  had 
come  to  an  end,  either  by  Paul's  re- 
lease or  by  his  death.  He  was  busily 
employed  in  his  apartment  two  whole 
years,  cordially  welcoming  all,  wheth- 
er Jews  or  Gentiles,  who  visited  him 
j  there.  How  he  entertained  them,  is 
summarily  stated  in  the  closing  verse. 
31.  During  these  two  years,  we  are 
to  regard  the  Apostle  as  waited  on  by 
persons  of  various  classes,  and  ear- 
nestly carrying  out  the  great  Apostol- 
ical Commission.  \  Preaching — [pro- 
claiming— as  a  herald, )  the  KiNGDor 
of  God — announcing  that  kingdom  for 
which  the  Jews  so  anxiously  inquii-ed, 
(ch.  1:6,)  as  having  already  come, 
and  occupying  himself,  as  the  Risen 
Master  did  during  the  forty  days, 
"  speaking  of  the  things  pertaining  t> 
the  kingdom  of  God,"  (ch  1:3,)  set 
ting  forth  its  spiritual  nature  and  iti 
world-wide  plan — one  feature  of  which 
was  this,  that  this  Jesus  of  Nazareth, 
who  was  crucified  on  the  charge  of 
setting  Himself  up  against  Coesar — was 
to  be  King  of  the  Nations  by  the  disci- 
pling  of  all  nations  to  Himself.  Thus 
lie  was  engaged  teaching  the  things  con- 
cerning the  Lord  Jesus  Christ — Jesu3  (of 
Nazareth)  Christ,  (Messiah  of  the 
Prophecies,) — the  Lord  (of  all,)  and 
"  teaching  them  to  observe  all  things 
whatsoever  Jesus  commanded,''^  Matt  28: 
19,  20.  This  he  did  icith  all  freedom 
of  speech,  and  (though  a  prisoner.) 
without  molestation,  (either  from  Nero's 
officers,  or  from  bigoted  and  hostile 
Jews, )  because  the  promise  annexed  to 
the  Apostolical  co;nmission  was  ful- 
filled in  his  case — "  Lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world." 
His  successes  and  subsequent  history 
must  be  gathered  from  the  Epistlea 
whish  he  wrote  during  this  imprisca- 


480 


THE  ACTS  OF  THE  APOSTLES. 


[A.  D.  63 


ment.     It  is  geneially  agreed  that  dur- 
iog  this  interval  he  wrote 

The  Epistle  to  tub  Epiiesians, 
The  Epistle  to  the  Colossians — 
of  very  similar  purport, 
The  Epistle  to  Philemon, 
The  Epistle  to  the  Philippians. 
And  probably  also, 
The  Second  Epistle  to  Timothy, 
And  The  Epistle  to  the  Hebrews. 
He  refers  to  his  imprisonment,  Eph. 
3:1;   6:20;   Philem.  22  ;  Phil.  1:14; 
2 :  24 ;  2  Tim.  2:9;   4 :  6-12,   16-18. 
Those   who    understand   that   he    was 
acquitted  and  released  at  his  first  trial, 
and  that  from  Rome  he  traveled  back  to 
Crete,  Asia  Minor,  Macedonia,  Nicopo- 
lis,  Corinth  and  Ephesus — understand 
also  that  the  Pastoral  Epistles  and  the 
Epistle    to    the   Hebrews  were  all  of 
^hem  written  during  this  interval  be- 
tween  the  first  and  second  imprison- 
ments.    It  must  be  admitted  that  there 
are  strong  grounds  for  supposing  that 
he  was  imprisoned  a  second  time,  (see 
2  Tim,  4:16-18,)  in  which  case  his 
toartyrdom  must  have  occurred  toward 
•he  close  of  Nero's  reign,  A.  D.  66-68. 
This  difficult  question,  however,   con- 
cerns more  properly  the  introduction 
to  the  Pastoral  Epistles,  (See  Notes,  ch. 
19  :  41.)     On  the  one  side,  see  Wieseler, 
Schaff,  &c.     On  the  other,  see  Alford, 
^onybeare  and  Hoivson,  &c. 

From  the  Epistles,  we  learn  that  his 
preaching  at  Rome  had  its  first  success 
among  the  Pretorian  guards,  to  one  of 
"whom  he  was  chained — and  as  the 
guard  waa   shifted,   he    was  brought 


thus  in  contact  with  many  of  them, 
Phil.  1 :  12,  13.  From  these  the  interest 
spread  into  the  palace,  and  he  soon 
numbered  among  the  disciples  some  of 
Ccesar's  household,  Phil.  4  :  22.  And 
it  would  appear  that  he  at  length  de- 
livered his  testimony  in  the  presence 
of  Nero  himself.  Acts  27  :  24. 

Thus  we  have  seen  the  Church  of 
Christ  planted  in  the  world's  chief 
cities,  with  wonderful  rapidity  and 
success,  against  all  kinds  of  violent 
opposition.  From  Jerusalem,  hunted 
to  Damascus,  planted  in  Samaria,  and 
passing  to  Cesarea,  it  passes  over  to 
the  Gentiles,  and  the  Mother  Church 
of  the  Gentiles  is  founded  at  Antioch, 
and  there  the  Disciples  are  first  called 
Christians.  Thence  it  is  fairly  on  its 
path  of  world-wide  extension,  and 
passes  abroad  to  the  Isles,  to  Asia 
Minor  and  Europe.  We  see  it  es- 
tablished at  Galatia,  Philippi,  Thes- 
salonica,  (Athens,)  Corinth,  Ephesus, 
&c.  till  by  remarkable  providences  it 
made  its  way  to  Rome.  What  was 
more  improbable  or  incredible  before- 
hand, on  any  natural  grounds,  than 
that  the  Church  of  God,  once  so  ex- 
clusively and  by  the  Divine  ordinance, 
confined  to  the  Jews,  should  ever  pass 
over  to  the  Gentiles  ?  Yet  we  have 
seen  this  actually  accomplished  accord- 
ing to  the  prophets  and  in  fulfillment 
of  the  prediction  of  Christ  himself. 
How  then  can  we  doubt  that  all  the 
glorious  promises  yet  on  the  prophetic 
page,  touching  the  Church  of  Christ, 
shall  also  come  to  pass  ? 


